Stom  i^c  feifitati?  of 

QptofecBor  TTiffiam  ^cnxT^  (E^reen 

(jBequeat^eb  61?  ^im  to 
f  5e  feifitart?  of 

(pxincdon  C^eofogtcdf  ^emtndrg 

BV  4810  .044  1889 

Life's  golden  lamp  for  dail 
devotional  use 


Life's  Golden  Lamp 

iFor  3:>ailg  2?ebotioual  mt. 


A    TREASURY  OF   TEXTS  FROM   THE    VERY 
WORDS  OF  CHRIST 

WITH    COMMENTS    THEREON    BY    AS    MANY    MINISTERS    OF    THE 

GOSPEL  AS   THERE   ARE   DAYS    IN   THE   YEAR;    AUTOGRAPH 

OF  EACH    CONTRIBUTOR;     SUGGESTIVE    SCRIPTURE 

HEADING    AND    APPROPRIATE    LINES 

FROM    FAMILIAR    HYMNS. 


REV.    R.    M.    OFFORD. 


NEW    YORK: 

NEW     YORK     OHSKRVER. 

■^'j  AND  38  Park  Row. 

1889. 


Copyright,  ISSS, 
By  R.  M.  Offord, 


Uniiexsits  Press: 
John  Wilson  and  Son,  Cambridge. 


PREFATORY   NOTE. 


THE  peculiar  features  of  this  work  would  surely  justify 
its  production  even  though  there  were  ten  times  as 
many  daily  text  books  in  existence  as  there  are.  These 
features  are  apparent ;  and  the  constant  use  of  the  book 
will  be  likely  to  commend  them  more  and  more. 

The  words  of  our  Lord  and  Saviour  Jesus  Christ  furnish 
a  text  for  each  day  of  the  year.  Three  hundred  and 
sixty-five  ministers  of  his  gospel  have  paid  tribute  to  their 
Master  and  rendered  service  to  his  people  by  their  effort 
to  emphasize  and  enforce  his  gracious  sayings.  May 
their  reward  for  this  service  so  cheerfully  contributed  be 
from  the  Master  himself  and  be  rich  and  abundant  ! 
Many  denominations  and  various  parts  of  the  world  are 
represented.  Each  contributor  has  signed  his  name  to 
the  material  furnished  by  him,  and  the  autographs  have 
been  faithfully  reproduced  by  photography. 

A  stanza  of  poetry,  generally  from  some  familiar  hymn, 
and  as  far  as  possible  in  harmony  with  the  text  and  the 
comment,  has  been  added,  while  each  page  opens  with  a 
suggestive  heading.  These  headings,  though  invariably 
portions  of  Scripture,  are  not  taken  from  the  words  directly 


IV  PREFATORY  NOTE. 

spoken  by  the  Saviour.  The  Epistles  furnish  many  of 
them,  while  others  have  been  selected  from  the  Old  Testa- 
ment. The  common  English  version  has  been  drawn 
upon  for  all  the  texts  and  headings.  A  reference  to  the 
headings  and  their  context  will  help  to  bring  out  the 
delightful  harmony  of  Scripture. 

An  index  at  the  close  of  the  book  will  enable  the 
reader  to  ascertain  the  particular  church  affiliations  of 
each  contributor. 

It  is  hoped  that  Christians  the  world  over  may  find  the 
book  to  be  a  means  of  grace,  and  that  the  years  as  they 
pass  may  bring  it  an  ever  widening  circle  of  readers. 
May  the  Lord  whose  words  are  the  vital  portion  of  the 
book  grant  that  as  these  are  read  from  day  to  day  in  its 
pages,  they  may  not  return  to  him  void  ! 

The  task  of  selection,  compilation,  correspondence, 
and  editing  involved  has  been  one  of  great  joy.  Though 
the  work  may  not  be  the  box  of  spikenard,  exceeding 
precious,  broken  over  the  Master's  feet,  may  he  graciously 
regard  it  as  a  cup  of  cold  water  tendered  his  disciples 
"  in  his  Name  !  " 

December,  1888. 


THESE   SAYINGS   OF   MINE. 


This  is  my  beloved  Son,  in  xvhom  I  am  well  pleased  ;  hear  ye  him. 
Matt.  xvii.  5. 

W/iosoez'er  ivill  not  hearken  icnto  my  words  which  he  shall  speak 
in  my  name,  I  will  require  it  of  him.  — Deut.  xviii.  19. 

The  words  that  I  speak  unto  yon,  they  are  spirit,  and  they  are  life, 
John  vi.  63. 

Therefore  whosoever  heareth  these  sayings  of  mine,  and  doeth  them, 
I  will  liken  him  unto  a  wise  man,  7vhich  built  his  house  jipon  a  rock: 
atid  the  rain  descended,  and  the  floods  cafne,  and  the  wields  blew,  and 
beat  upon  that  house ;  aJid  it  fell  not :  for  it  was  founded  jipon  a  rock. 
Matt.  vii.  24,  25 

The  Cotnforfer,  which  is  the  Holy  Ghost,  whom  the  Father  will 
send  in  my  name,  he  shall  teach  you  all  things,  and  bring  all  things 
to  your  remembrance,  whatsoever  I  have  said  unto  you. — John 
xiv.  26. 

God,  who  at  sundry  tifues  and  in  divers  manners  spake  in  time 
past  tinto  the  fathers  by  the  prophets,  hath  in  these  last  days  spoken 
unto  us  by  his  Son.  —  Heb.  i.  1,2. 


VI  THESE   SAYINGS    OF    MINE. 

Therefore  we  ought  to  give  the  7nore  earliest  heed  to  the  things 
•which  zve  have  heard,  lest  at  any  time  we  should  let  them  slip.  — 
Heb.  ii.  I. 

And  all  bare  him  witness,  and  7vondered  at  the  gracious  words 
which  proceeded  out  of  his  mouth.  —  Luke  iv.  22. 

For  he  taicght  thetn  as  one  having  authority,  and  not  as  the  scribes. 
Matt.  vii.  29. 

Grace  is  poured  i^tto  thy  lips.  —  PSALM  xlv.  2. 

Never  man  spake  like  this  man.  —  John  vii.  46. 

Lord,  to  whom  shall  we  go  ?  thou  hast  the  words  of  eternal  life.  — 
John  vi.  68. 

H01.V  sweet  are  thy  words  tmto  my  taste  !  yea,  sweeter  than  honey 
to  my  mouth  .'  —  PSALM  cxix.  103. 

Lord,  evermore  give  us  this  bread.  — John  vi   34, 

O  send  out  thy  light  and  thy  truth  :  let  them  lead  me.  —  PSALM 
xliii.  3. 

77/1'  7oord  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path.  — 
Psalm  cxix.  105. 


LIFE'S   GOLDEN    LAMP. 


Hct  t!)e  fcDorli  of  €:f)rist  tibcll  in  ^ou  ticl)!^  in  all  lufstrom. 

COLOSSIANS  Hi.    l6. 


January  i. 


(B\)t  true  lijgfjt  noin  0f)m£tl).  —  i  John  ii.  8. 

As  long  as  I  am  in  the  xvorld,  I  a?n  the  light  of  the  zuorld.  — 
John  ix.  5. 

THIS  is  one  of  those  I  ams  peculiar  to  John's  gospel  by 
which  Jehovah  revealed  himself  through  the  manhood 
of  Christ,  even  as  he  showed  himself  to  Moses  at  the  bush, 

"That  which  doth  make  manifest  is  light!"  So  Christ 
has  revealed  to  us  what,  but  for  him,  we  had  not  known. 
By  that  one  utterance  to  the  woman  at  the  well,  "  God  is  a 
Spirit,"  etc.,  he  has  told  us  more  concerning  the  spirituality, 
the  unity,  and  the  fatherhood  of  (iod  than  the  wisest  of 
ancient  philosophers  had  reached.  By  his  sacrifice  of  him- 
self upon  the  cross  for  the  sins  of  the  world,  he  has  forever 
met  the  need  which  men  were  seeking  to  satisfy  by  the  offer- 
ing of  bulls  and  goats  upon  the  altar.  By  his  resurrection 
from  the  dead  and  ascension  into  glory,  he  has  brought  life 
and  immortality  to  light,  and  illumined  for  us  the  darkness  of 
the  future  life.  Nor  is  this  all;  everything  that  has  bright- 
ened human  life  in  the  individual  heart,  in  the  family,  in  so- 
ciety, and  in  the  nation  has  come  from  him.  Truly  this 
"light  is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to  be- 
hold" this  sun.  Let  us  therefore  walk  in  its  brightness,  for 
he  that  followeth  that  "  shall  have  the  light  of  life"*' 

I  heard  the  voice  of  Jesus  say, 

"  I  am  this  dark  world's  light. 
Look  vmto  me;  thy  morn  shall  rise, 

And  all  thy  clay  be  bright." 
I  looked  to  Jesus  and  I  found 

In  him  my  star,  my  sun  ; 
So  in  that  light  oflife  I  walk, 

And  glory  is  begun  ! 


January  2. 


Me  pread)  C|)rist  micifieti.  —  i  Cor.  i.  23. 

Verily,  verily,  I  say  unto  you,  except  a  corn  of  wheat  fall  into 
the  ground  and  die,  it  abideth  alone :  but  if  it  die,  it  bringeth  forth 
much  fruit.  —  John  xii.  24. 

HOW  true  this  utterance  in  its  application  to  him  who 
gave  it !  He  spake  as  never  man  spake,  and  lived  as 
never  man  lived;  yet  his  ministry  was  by  no  means  fruitful. 
Crowds  hung  upon  his  lips,  but  their  attachment  was  short- 
lived ;  and  when  he  was  put  upon  trial,  few  or  none  stood 
by  him.  Almost  literally  the  corn  of  wheat  abode  by  itself 
alone.  But  after  the  Saviour's  death,  at  the  first  proclama- 
tion of  the  gospel  on  the  day  of  Pentecost,  three  thousand 
souls  were  added  to  the  Church,  and  on  subsequent  days 
"multitudes,  both  of  men  and  women,"  —  so  that  the  cruci- 
fied Saviour  was  more  effective  than  the  living  Jesus.  The 
blood  of  the  cross  is  the  great  secret  of  awakening,  conver- 
sion, and  holy  living. 

How  true  is  the  saying  in  regard  to  all  the  followers  of 
the  Lord  Jesus  !  Sacrifice  is  the  indispensable  condition  of 
success.  We  must  renounce  in  order  to  prevail.  He  that 
seeks  his  life  loses  it;  he  that  loses  his  life  finds  it.  One 
must  sow  in  tears  if  he  would  reap  in  joy.  Master  and 
scholar  have  the  same  experience,  —  that  suffering  is  re- 
quired in  order  to  fruitfulness  and  victory.  It  is  the  furnace 
that  purifies  and  renders  efficacious ;  the  spices  must  be 
bruised  to  bring  forth  their  fragrance.  Happy  they  who 
recognize  this  law  of  the  divine  economy,  and  are  content 
to  suffer  if  only  they  may  be  made  to  bear  much  fruit ! 


Faithful  cross  !  above  all  other, 

One  and  only  noble  tree ! 
None  in  foliage,  none  in  blossom, 

None  in  fruit,  thy  peers  may  be. 

J.  NEALE  (Translation). 


January  3. 


ge  sfjall  finti  rest  for  uoiir  souls.  —  Jer.  vi.  16. 

Come  unto  me,  all  ye  that  labour  and  aic  heavy  laden,  and  I  ivill  give 
yon  rest.  —  Matt.  xi.  28. 

THIS  is  a  tired  world  !  Multitudes  tired  of  body  or  tired 
of  mind  or  tired  of  soul !  Every  one  has  a  burden  to 
carry,  if  not  on  one  shoulder,  then  on  the  other.  In  the  far 
East  water  is  so  scarce  that  if  a  man  owns  a  well  he  is  rich ; 
and  battles  have  been  fought  for  the  possession  of  a  well  of 
water.  But  every  man  owns  a  well,  a  deep  well,  — a  well  of 
tears.  Chemists  have  tried  to  analyze  a  tear,  and  they  say  it 
is  made  of  so  much  of  this  and  so  much  of  that,  but  they  miss 
important  ingredients.  A  tear  is  agony  in  solution.  But  by 
divine  power  it  may  be  crystallized  into  spiritual  wealth,  and 
all  burdens  may  be  lifted.  God  is  the  rest  of  the  soul  that 
comes  to  him.  He  rests  us  by  removing  the  weight  of  our 
sin,  and  by  solacing  our  griefs  with  the  thought  that  he 
knows  what  is  best  for  his  children.  A  wheat-sheaf  cried  out 
to  the  farmer,  "  Why  do  you  smite  me  with  that  flail }  What 
have  I  done  that  you  should  so  cruelly  pound  me  ? "  But 
when  the  straw  had  been  raked  off  the  wheat  and  put  in  the 
mow,  and  the  wheat  had  been  winnowed  by  the  mill  and  had 
been  piled  in  rich  and  beautiful  gold  on  either  side  the  barn 
floor,  then  the  straw  looked  down  from  the  mow  and  saw  the 
reason  why  the  farmer  had  flailed  the  wheat-sheaf. 

"  Come  unto  me,"  —  O  precious  words 

I  hear  the  Saviour  saying  ! 
He  calls  the  weary  ones  to  rest ; 
He  calls  the  toil-worn  and  oppressed ; 

He  calls  the  lost  and  straying. 

"  Come  unto  me,"  —  O  gracious  words 

Such  tender  love  displaying  ! 
Dear  Lord,  I  come  —  no  merits  mine  — 
I  come  to  trust  thy  love  divine ; 

I  come  thy  call  obeying. 

R.  M.  offori>. 


January  4. 


poiner.  —  Acts  x.  38. 

T/ie  spirit  of  the  Lord  is  upon  me,  because  he  hath  ajiointed  me  to 
preach  the  gospel  to  the  poor ;  he  hath  sent  me  to  heal  the  broken-hearted, 
to  preach  deliverance  to  the  captives,  and  recoz'crijig  of  sight  to  the  blind, 
to  set  at  liberty  the7n  that  are  bruised,  to  preach  the  acceptable  year  of 
the  Lord.  —  LuKE  iv.  18,  19. 

"T)Y  their  fruits  ye  shall  know  them  "  is  the  test  which  our 
XJ  Lord  asked  to  have  applied  to  himself.  When  John 
was  in  prison  and  wondered  whether  Jesus  was  indeed  Mes- 
siah, no  direct  answer  was  given.  The  messengers  were  kept 
near  to  Jesus  for  a  time  and  then  sent  home  with  the  com- 
mand to  tell  what  they  had  seen,  from  which  John  was  to 
answer  his  own  question.  The  Master  applied  this  prophecy 
to  himself  and  asked  the  people  to  believe  he  was  Messiah, 
not  because  of  what  he  said,  but  because  of  what  he  did. 
The  best  evidence  of  Christianity  is  what  it  does  for  human- 
ity. Wherever  there  is  good  news  for  the  poor,  hope  for  the 
broken-hearted,  deliverance  for  captives,  a  better  physical  life 
for  the  masses,  there  the  Spirit  of  God  is  at  work.  The  glory 
of  Christ  is  that  he  saves  men  body  and  soul.  Christianity  re- 
peats the  claim  of  its  Founder;  it' appeals  for  acceptance,  not 
to  any  authority,  but  to  a  new  life  which  has  come  to  the  world 
since  the  Advent.  The  Spirit  is  doing  the  same  work  through 
the  Church  that  it  did  through  Christ.  Love  and  service 
for  the  children  of  God  always  follow  the  indwelling  of  the 
Spirit  of  God. 

Hail  the  heaven-born  Prince  of  Peace ! 
Hail  the  Sun  of  Righteousness  ! 
Light  and  life  to  all  lie  brings, 
Risen  with  healing  in  his  wings. 


January  5. 


^n  inheritance  .  .  .  t^at  fatJctf}  not  ainag.  —  i  Peter  i.  4. 

Ai^ain,  the  /ctngdom  of  Iieaven  is  like  unto  treasure  hid  in  a  field; 
the  luhich  ivhena  man  hath  found,  he  hidetli,  and  for  Joy  thereof goeth 
and  selleth  all  that  he  hath,  and  buyeth  that  field.  —  Matt.  xiii.  44. 

IF  our  Lord  calls  the  kingdom  of  heaven  a  treasure,  what 
an  unspeakable  treasure  it  must  be!  In  Romans  14,  17, 
the  Holy  Spirit  through  Paul  tells  us  what  the  kingdom  of 
heaven  is.  It  is  "righteousness,  and  peace,  and  joy,  in  the 
Holy  Ghost."  Just  as  there  is  a  mutual  indwelling  between 
Christ  and  the  believer,  —  he  dwelling  in  Christ  and  Christ 
dwelling  in  him  (John  vi.  56),  —  so  the  Christian  dwells  in  the 
kingdom  of  heaven,  and  yet  the  kingdom  of  heaven  is  in  him. 
It  is  a  treasure  of  protection  around  him  and  a  treasure  of 
experience  within  him. 

When  a  poor  sinner  finds  this  heavenly  treasure,  he  gives 
up  everything  to  be  fully  possessed  of  it,  for  all  else  is  of  no 
account  in  comparison.  It  is  alHance  with  God.  It  is  to  be 
partaker  of  the  divine  nature  (2  Peter  i.  4),  to  be  partaker  of 
God's  holiness  (Heb.  xii.  10).  For  the  "righteousness"  is 
God's  righteousness  (Romans  x.  3),  the  "  peace  "  is  God's  peace 
(Phil.  iv.  7),  and  the  "joy  "  is  the  joy  of  the  Lord  Jesus  Christ 
(John  XV.  1 1),  all  given  by  the  Holy  Ghost. 


y>y^ 


Ct^^ 


He  feeds  in  pastures  large  and  fair, 

Of  love  and  truth  divine ; 
O  child  of  God,  O  glory's  heir, 

How  rich  a  lot  is  thine  ! 

LYTE. 


January  6. 


rae  injjici)  babe  bclicijctj  tic  enter  into  test.  —  iieb.  iv.  3. 

W/iy  are  ye  troubled?  and  why  do  thoughts  arise  in  your 
hearts? — LuKE  xxiv.  38. 

TROUBLED  by  reason  of  their  unbelief !  How  it  resisted 
the  testimony  of  those  who  had  seen  the  risen  Christ 
and  yielded  not,  though  he  himself  stood  before  them  and 
spoke  to  them  in  tones  of  wonted  greeting !  "  Terrified  and 
affrighted  "  even  in  the  presence  of  him  whom  they  loved ! 
Their  minds  were  disturbed  by  "  reasonings,"  —  intellectual 
doubts  as  to  the  reality  of  his  resurrection,  and  the  fulfil- 
ment of  his  promise.  Their  unbelief,  so  obstinate  and  un- 
yielding, may  serve  to  establish  our  faith  in  their  subsequent 
testimony,  but  brought  to  them  only  distressing  unrest. 

Intellectual  doubt  destroys  the  peace  of  the  soul.  We 
walk  by  faith,  not  by  sight.  Yet  he  who  believes  is  more 
hkely  to  see  than  he  who  believes  not.  Faith  in  God,  in  the 
certified  truths  of  the  gospel,  in  his  promises,  and  in  his  over- 
ruling providence,  brings  rest.  God  reigns  !  Not  a  sparrow 
falleth  on  the  ground  without  him.  His  kingdom  is  sure  to 
come  in  spite  of  all  obstacles.  The  darkest  experiences  are 
but  the  appointments  of  his  infinite  wisdom,  and  in  the  midst 
of  them  he  will  manifest  himself.  In  every  garden  of  Geth- 
semane  an  angel;  in  every  lonely  chamber  the  risen  Saviour! 
Do  not  question,  but  trust.     Be  not  troubled,  only  believe. 

While  looking  to  Jesus,  my  heart  cannot  fear, 
I  tremble  no  more  when  I'see  Jesus  near  ; 
I  know  that  his  presence  my  safeguard  will  be, 
For  "  Why  are  you  troubled  t  "  he  saith  unto  me  ! 

J.  N.  Darby. 


January  7. 


(3oti  gjall  ini'pc  atoag  all  tears  from  ti^cir  tges.  — Rev.  vii.  17. 

Blessed  are  they  that  mourn :  for  they  shall  be  comforted.  — 
Matt.  v.  4. 

THE  Master,  when  he  said  this,  was  fulfilling  the  proph- 
ecy, —  "  He  hath  sent  me  to  bind  up  the  broken-hearted" 
(Isaiah  Ixi.  i).  He  was  speaking  in  the  same  line  as  when 
he  said,  "  Come  unto  me,  all  ye  that  labour  and  are  heavy 
laden,  and  I  will  give  you  rest ! "  (Matt.  xi.  28). 

The  words  reach  beyond  the  mourners  simply  over  sin. 
They  indeed  are  blessed  in  their  consciousness  of  pardon 
and  safety,  but  there  is  more  than  that  here.  He,  the  infi- 
nite Saviour,  came  to  bring  the  kingdom  of  heaven,  God's 
reign  in  the  soul.  That  is  a  kingdom  of  peace.  The  be- 
liever comes  to  him  and  is  blessed  in  the  coming.  He  comes 
with  his  heart  borne  down  with  earthly  sorrow.  Where  else, 
to  whom  else  in  all  the  world  can  he  go  }  Earth  cannot  help 
him.  He  comes  to  a  sympathizing  Saviour  (Heb.  iv.  15),  and 
he  is  in  a  place  of  calm.  He  hardly  knows  why  or  how, 
but  peace  and  rest  are  in  his  heart,  and  they  are  blessedness. 

That  is  for  to-day.  But  the  "  shall  be  "  looks  forward  to  a 
time  when  God  shall  wipe  all  tears  away  (Isaiah  xxv.  8  ;  Rev. 
vii.  17;  xxi.  4).  The  anticipation  of  future  blessedness 
touches  and  lightens  the  present  sorrow. 


tz^c^J 


I  've  welcomed  tears  e'er  since  the  day 

I  saw  that  by  and  by 
God's  own  dear  hand  will  wipe  away 

The  tears  from  ev'rv  eve  ; 
And  I  have  learned  to  welcome  grief, 

For  grief  doth  bring  me  grace. 
I  would  not  know  the  Lord's  relief, 

Had  woe  with  me  no  place. 

R.  M.  Offord. 


January  8. 


OTf)at0oeijer  is  born  of  (3oti  obercomctf)  tjje  tootlti. 

I  John  v.  4. 

To  him  that  ffi'ercometh  will  I  give  to  eat  of  the  tree  of  life,  zvhich  is 
in  the  midst  of  the  paradise  of  God.  —  Rev.  ii,  7. 

HEREIN  is  Paradise  regained  !  What  was  lost  through 
the  transgression  of  the  first  Adam  is  restored  through 
the  obedience  and  sacrifice  of  the  second  Adam,  —  the  Lord 
from  heaven.  How  inspiring  to  those  who  seek  for  glory 
and  honor  and  immortality  is  this  assurance  of  an  eternity 
of  blessedness  in  the  presence  of  God  himself!  —  for  heaven- 
ward our  best  hopes  tend. 

We  need,  however,  to  be  constantly  reminded  that  it  is 
through  conflict  we  pass  into  this  blessed  inheritance.  There 
is  a  victory  to  be  won,  —  the  victory  over  a  sinful  heart 
within,  and  a  sinful  world  without.  For  this  we  need  the 
whole  armor  of  God  (Eph.  vi.  10-17),  that  with  a  steadfast, 
abiding  faith,  a  faith  that  overcomes  the  world,  we  may 
attain  eternal  felicity  through  him  who  loved  us  and  gave 
himself  for  us.  The  conflict  may  be  long  continued;  but  at 
last  we  shall  be  able  to  raise  the  glad  shout  of  triumph,  "  O 
death,  where  is  thy  sting?  O  grave,  where  is  thy  victory? 
The  sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law. 
But  thanks  be  to  God,  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ !  " 

Look  up,  ye  saints  of  God  ! 

Nor  fear  to  tread  below 
The  path  your  Saviour  trod, 

Of  daily  toil  and  woe. 
Wait  but  a  little  while 

In  uncomplaining  love ; 
His  own  most  gracious  smile 

Shall  welcome  you  above. 

H.  \y.  BAKER. 


January  9. 


M^at  is  tfjg  petition?  ...  it  stjall  be  granteti  i\\te. 
Esther  vii.  2. 

/^ji,  an(/  it  shall  be  given  you  ;  seek,  and  ye  shall  find ;  knock,  and 
it  shall  be  opened  unto  you.  —  Matt.  vii.  7. 

IN  this  most  wonderful  of  sermons  there  are  few  words  more 
wonderful ;  but  disciples  of  Jesus  verify  them  daily.  "  I 
love  the  Lord,  because  he  hath  heard  my  voice  and  my  suppli- 
cations. Because  he  hath  inclined  his  ear  unto  me,  therefore 
will  I  call  upon  him  as  long  as  I  live."  Asking,  seeking,  and 
knocking  are  the  ways  in  which  we  reveal  our  desires ;  and 
desire  is  the  key  of  heaven.  "  Blessed  are  they  which  do 
hunger  and  thirst  after  righteousness  :  for  they  shall  be  filled." 
We  cannot  refrain  from  asking  for  whatever  we  truly  desire. 
We  cannot  keep  from  seeking  what  we  know  to  be  infinitely 
precious.  We  are  sure  to  knock  at  the  door  which  is  between 
us  and  the  object  of  our  warmest  affections.  Father,  I  ask  for 
thy  loving-kindness,  which  is  better  than  life.  Son  of  God,  I 
seek  for  thy  grace,  which  in  weakness  makes  me  strong. 
Holy  Spirit,  I  knock  at  the  door  which  is  always  opened  to 
the  humble  and  the  contrite  heart.  May  all  thy  mercies  and 
my  infirmities  constrain  me  to  ask  without  ceasing  until  thou 
hast  given,  to  seek  without  fail  until  I  have  found,  to  knock 
without  fear  until  it  has  been  opened  unto  me  ! 


/>^^i>^--2>U^ 


What  various  hindrances  we  meet 

In  coming  to  a  mercy-seat ! 
Yet  who  that  knows  the  worth  of  prayer, 

But  wishes  to  be  often  there  ? 

eOWPER. 


January  io. 


2rf)e  spirit  of  %iU.  —  Romans  viii.  2. 

T/ie  7uind  bloiveth  where  it  listeth,  and  thou  hearest  the  sound 
thereof,  but  canst  not  tell  whence  it  covieth,  and  whither  it  goeth :  so 
is  every  one  that  is  born  of  the  Spirit.  —  John  iii.  8. 

WIND,  though  invisible,  is  a  tremendous  power,  moving 
commerce  over  the  seas,  bringing  winter  and  sum- 
mer, and  mingling  the  germs  of  vegetation  which  cover  the 
world  with  beauty.  We  see  the  effects,  and  know  a  few  laws 
of  the  wind's  action.  Disregard  of  those  laws  involves  dis- 
comfort, disaster,  disease,  and  death. 

The  Chinese  say  wind  is  the  key  to  nature.  According 
to  their  Fung-Shway  doctrine,  the  science  of  meteorology 
involves  all  knowledge. 

Thus,  but  above  all  superstition,  is  the  work  of  the  Holy 
Spirit.  His  being  and  activities  are  full  of  mystery,  yet 
their  presence  and  power  are  felt  in  imperial  sway  by  un- 
told millions.  Knowing  God  through  the  Spirit  is  entrance 
upon  all  knowledge.  Born  of  the  Spirit,  mere  existence  has 
become  life.  Hitherto  becalmed  and  drifting  helplessly,  we 
now  full  our  sails  and  move  forward.  All  the  beauties  of  the 
revolving  seasons  come  to  the  soul.  Years  that  were  a  desert 
are  now  a  paradise  of  Christ-like  sacrifice  and  heavenward 
preparation.  Unbelief  is  a  vacuum  which  the  Holy  Spirit 
cannot  enter.  Violation  of  the  laws  of  the  Spirit  involves 
sorrow,  ruin,  and  despair;  but  trustful  obedience,  that  stum- 
bles not  at  the  mysteries  of  the  Infinite,  insures  peace,  pros- 
perity, and  eternal  joy. 

Eternal  Spirit,  we  confess 

And  sing  the  wonders  of  thy  grace  ; 

Thy  power  conveys  our  blessings  down 

From  God  the  Father  and  the  Son. 

Thy  power  and  glory  work  within, 

And  break  the  chains  of  reigning  sin, 

All  our  imperious  lusts  subdue, 

And  form  our  wretched  hearts  anew.  watts. 


January  i 


0xitht  not  tf)e  J^olg  spirit  of  i3oti.  —  Eph.  iv.  30. 

Whe7-efore  I  say  uitto  you.  All  manner  of  sin  and  blasphemy  shall 
be  forgiven  nnto  men  :  but  the  blasphemy  against  the  Holy  Ghost 
shall  not  beforgivefi  unto  men.  —  Ma'IT.  xii.  3 1 . 

WHILST  all  sins  are  mortal  unless  expiated  and  re- 
pented of,  we  are  to  beware  of  one  that  is  so  pecu- 
liarly virulent  as  to  leave  no  room  for  repentance.  The 
blood  might  cleanse  it  if  applied ;  but  the  blood  will  never 
reach  it,  as  it  is  beyond  the  jurisdiction  of  grace.  Prayer 
for  it  is  as  unavailing  as  if  offered  for  the  impenitent  dead, 
or  for  the  conversion  of  Satan.  It  is  like  a  disease  from 
which  no  patient  has  ever  recovered. 

Whether  the  Pharisees  had  committed  this  sin,  or  were  only 
forewarned  of  their  peril,  we  are  not  informed.  Perhaps  no 
mere  man  can  ever  in  this  life  be  sure  that  his  case  is  beyond 
hope.  But  as  this  sin  is  directed  against  the  person  and 
operations  of  the  Holy  Ghost,  the  terrible  warning  is  still 
in  season.  We  should  fear  to  condemn  a  work  because  it 
fails  to  satisfy  our  prejudices  or  our  sectarianism.  Whilst 
professing  to  be  only  criticising  human  methods,  we  may 
be  passing  judgment  on  the  Spirit,  condemning  his  work 
as  excitement  and  delusion,  and  ascribing  it  to  Beelzebub. 
Our  opposition  may  be  in  varying  degrees,  from  mere  grum- 
bling to  extreme  blasphemy  or  persecution ;  but  it  is  always 
mischievous  in  its  effects  and  perilous  to  our  souls. 


^^^^<^>^', 


Holy  Ghosr,  with  light  divine, 
Shine  upon  this  heart  of  mine  ; 
Chase  the  shades  of  night  away  ; 
Turn  my  darkness  into  day  ! 

Cast  down  every  idol  throne, 
Reign  supreme,  and  reign  alone  ! 


January  12. 


In  ^J)om  ]i  am  incll  pkaseti.  — Matt.  iii.  17. 

/I?/'  ///^  Father  loveth  the  Son,  and  sheweth  him  all  things  that 
himself  doeth:  and  he  will  shew  him  greater  works  than  these,  that 
ye  may  marvel.  —  John  v.  20. 

THE  Father  loveth  the  Son  even  as  he  loveth  himself. 
One  with  him  in  essence  and  attribute,  and  at  one  with 
him  in  purpose  and  operation,  the  divine  Father  has  loved 
his  divine  Son  from  the  innermost  eternity  with  infinite 
affection.  From  the  Son  of  his  bosom  the  Father  has  no 
secrets.  He  unveils  to  his  Well-beloved  the  whole  counsel 
of  his  will ;  and  the  Son  comprehends  all  his  intentions, 
coincides  in  all  his  purposes,  and  co-operates  with  him  in  all 
his  actings.  The  works  of  the  Father,  existent  in  design 
from  eternity,  are  executed,  one  after  another,  in  time,  through 
and  by  the  incarnate  Son  in  his  official  character  of  media- 
tor. The  successive  disclosures  of  divine  purpose  are  caused 
to  progress  from  the  great  to  the  greater  in  ever-increasing 
majesty  and  glory,  in  order  that  those  who  witness  them  may 
marvel,  —  for  though  they  may  not  constrain  to  faith,  they  com- 
pel wonder.  This  marvelling  will  attain  its  climax  when  the 
great  works  of  Christ  shall  have  reached  their  culmination 
in  the  final  quickening  of  the  dead  and  the  last  judgment. 
Then  they  who  have  recognized  him  as  the  Son  of  God  shall 
be  excited  to  a  joyful  ecstasy  on  being  raised  to  eternal  life, 
while  those  who  have  been  wilfully  blind  to  his  sonship  and 
Saviourhood  shall  be  overwhelmed  with  everlasting  dismay. 
"  Behold,  ye  despisers,  and  wonder  and  perish ! " 


fl(A^  ^^^tr 


Behold  your  Lord,  your  Master,  crowned 

With  glories  all  divine, 
And  tell  the  wondering  nations  round 

How  bright  those  glories  shine 


Anne  Steele. 


January  13. 


5i|oiii  sljall  ioz  fsrapc,  if  tuc  neglect  00  great  saltation? 

Heb.  ii.  3. 

IVoe  Jinto  thee,  Ckorazin  !  woe  unto  thee,  Bethsaida  !  for  if  the 
mighty  works,  which  were  done  in  you,  had  been  done  ift  Tyre  and 
Si  don,  they  would  have  repented  long-  ago  tn  sackcloth  and  ashes. 
But  I  say  unto  you,  It  shall  be  more  tolerable  for  lyre  and  Sidon  at 
the  day  of  judgment,  than  for  you.  —  JMatt.  xi.  21,  22. 

THE  sinner  to  whom  no  opportunities  of  repentance  come 
is  lost.  Tyre  and  Sidon  stand  in  the  text  as  the  ter- 
rible examples  whose  judgment  measures  the  intolerable. 
But  of  how  much  sorer  punishment  is  he  worthy  who  has 
trodden  under  foot  the  Son  of  God  !  The  sinner  to  whom 
opportunities  come  but  pass  unheeded,  has  his  part  in  the 
more  intolerable  lot  of  Chorazin.  Tyre  and  Sidon  are  cities 
in  Satan's  land;.  Chorazin  and  Bethsaida  are  Satan's  strong- 
holds, which  he  can  trust  to  fortify  themselves  against  every 
approach  of  the  Saviour,  and  to  repel  his  every  advance. 
God  grant  that  we  have  not  Chorazin  hearts  ! 

How  infinitely  solemn  a  crisis  the  gospel  brings  to  every 
city,  household,  life,  to  which  it  gains  access  !  A  sweet  sa- 
vor of  Christ  unto  God,  it  is  in  all;  but  to  one  it  is  a  savor 
from  life  unto  life,  to  another  a  savor  from  death  unto  death. 
What  a  spectacle  of  mercy  and  judgment!  Alas  to  us  who 
have  seen  these  mighty  works,  if  they  remain  to  us  but  a 
spectacle  without  us,  and  not  a  living  po\yer  within ! 

/ 


Depth  of  mercy  •'  can  there  be 
Mercy  still  reserved  for  me  ? 

Can  my  God  his  wrath  forbear, 
IMe,  the  chief  of  sinners,  spare  .'* 


January  14. 


2rf)ou  art  mg  portion,  ©  ILorti,  —  Psalm  cxix.  57. 

But  one  thtjig  is  needful :  and  Mary  hath  chosen  that  good  part, 
ivhich  shall  not  be  taken  away  frotn  her.  —  Luke  x.  42. 

DO  not  let  me  judge  Mary  lazy.  She  has  done  her  work 
and  "  left"  Martha  to  the  cumbrous  service  she  did  not 
"  choose "  to  do.  Surely  the  Master  had  not  favored  ne- 
glected duty.  Work  we  must,  and  that  hard,  for  what- 
soever our  hand  findeth  to  do,  we  must  do  it  with  our  might. 
But  let  me  never  lose  the  one  thing  needful  by  choice,  for 
that  was  Martha's  fault.  Martha  chose  excess  of  service. 
Mary  ^//c'j'^  "the  one  thing  needful." 

Every  day  brings  its  own  cares  and  duties;  every  day,  like 
Paul  himself,  we  must  serve  God  "  with  many  distractions ;  " 
but  amid  them  all,  like  him,  we  must  be  able  to  say,  "  This 
one  thing  I   do  ...  I  press  toward  the  mark." 

Pause,  O  my  soul,  and  consider !  What  life  am  I  choosbtg? 
Fretful,  irritable,  do  I  make  my  much  service  an  excuse  for 
neglecting  prayer  and  praise  and  God's  word.^  That  is 
Martha,  —  blamed.  Calm,  tranquil,  do  I  do  what  I  can  in 
this  life,  yet  careful  to  serve  God  always  "with  a  quiet 
mind".'*  That  \s  Mary,  —  praised.  What  shall  I  do  to-day 
and  always .'' 


C      bcUfoOi^   CJc 


Opc^/iXJtj^^ 


Grant,  we  beseech  thee,  merciful  Lord,  to  thy  faithful 
people,  pardon  and  peace,  that  we  may  be  cleansed  from  all 
our  sins  and  serve  thee  with  a  quiet  mind,  through  Jesus 
Christ  our  Lord  !     Amen !  collect. 

Give  me  a  calm,  a  thankful  heart, 

From  every  murmur  free  ; 
The  blessings  of  thy  grace  impart, 

And  make  me  live  in  thee  !  Steele. 


January  15. 


Bought  toitf)  a  price:  tfirrcforc  glorifg  (^oti.  — i  Cor.  vi.  20. 

Herein  is  my  Father  ohrifiea,  that  ye  bear  much  fruit ;  so  shall  ye 
be  my  disciples.  — JOHN  xv.  8. 

"  1\ /FEET  for  use  "  seems  to  be  the  language  of  everything 
iVl  God  has  created.  The  Christian  is  no  exception  to 
this  law.  He,  like  the  Master,  is  to  be  among  men  "as  one 
that  serves."  Fruit-bearing  is  the  sign  of  a  thrifty  life.  By 
it  the  disciple  knows  he  is  abiding  in  Christ,  and  through  it 
he  brings  help  and  cheer  to  others.  "Much  fruit,"  —  it  is 
the  hope  of  this  poor  sinning  world.  There  are  so  many 
needing  help,  opportunities  for  serving  are  so  numerous,  that 
only  they  who  abound  in  good  works  fulfil  the  divine  ex- 
pectation. A  true  Christian  should  resemble  a  fruit-laden 
tree.  We  are  taught  here  that  God  does  what  we  are 
prompted  to  ask  for  in  Christ's  name,  to  the  end  that  we 
may  be  useful,  and  because  of  our  gracious  attainments, 
beautiful.  We  become  disciples  by  thus  bringing  forth  fruit. 
Thinking  Christ's  thoughts,  asking 'for  things  in  his  name,  do- 
ing his  will,  and  ministering  through  what  we  are,  and  by 
what  we  do.  to  others'  good,  we  attest  our  discipleship.  All 
forceful  life  springs  out  of  union  with  Christ.  We  need  not 
bring  forth  the  self-same  fruit,  for  the  Father  is  glorified,  not 
so  much  in  the  kinds  of  fruit,  as  in  the  all-essential  fact  that 
we  are  fruitful.  Let  each  disciple  serve  in  his  or  her  own 
way,  for  it  is  the  service  that  blesses.  Fruit  of  every  kind 
stands  in  evidence  that  we  are  rooted  in  Christ,  and  because 
of  it  is  the  Father  glorified. 


h^  ^/^/{yb^ 


1>tL- 


Long  as  I  live  beneath. 
To  thee,  oh,  let  me  live  ; 

To  thee  my  every  breath 
In  thanks  and  praises  give. 

Whate'er  I  have,  whate'er  I  am. 

Shall  magnify  my  Maker's  name. 


January  i6. 


Neit|)cr  is  i\)txt  salbation  m  ang  otijcr.  —  Acts  iv.  12. 

/  am  the  zuay,  the  truth,  and  the  life :  no  man  cometh  ttnto  the 
Father,  but  by  me.  —  John  xiv.  6. 

THE  heading  of  this  chapter  is,  "  Christ  comforteth  his  dis- 
ciples ;  "  and  truly  he  gives  the  best  comfort  simply  by 
telling  about  himself.  The  lirst  verse  begins,  "  Let  not  your 
heart  be  troubled."  This  verse  seems  to  say  to  doubting 
Thomas,  "  Let  not  your  mind  be  troubled."  It  is  a  release  from 
perplexity.  Heaven  often  seems  distant  and  unknown,  but  if 
he  who  made  the  road  thither  is  our  guide  we  need  not  fear  to 
lose  the  way.  We  do  not  want  to  see  far  ahead,  —  only  far 
enough  to  discern  him  and  trace  his  footsteps.  Christ  does 
not  give  us  the  full  revelations  of  God  and  heaven  at  once : 
we  could  not  bear  them  now.  He  gives  us  himself,  and  in 
that  gift  everything  is  secure.  If  you  own  the  mines  you  will 
not  lack  treasure.  If  the  fountain  is  yours  you  will  have  water 
day  by  day.  Our  peace  lies  not  in  believing  much,  but  in  be- 
lieving well.  If  our  faith  in  him  is  unwavering  he  will  return 
it  with  knowledge.  The  way  to  escape  from  doubts  is  to 
think  about  Christ.  What  we  need  is  not  explanation,  but 
confidence.  Sometimes  we  know  not  what  to  believe,  but  al- 
ways we  know  whom  we  have  believed.  Religion  is  not  a 
theory,  nor  a  doctrine ;  it  is  the  coming  of  a  person  to  a  per- 
son, by  a  person.  They  who  follow  Christ,  even  through 
darkness,  will  surely  reach  the  Father. 

I  was  not  ever  thus,  nor  prayed  that  thou 

Should'st  lead  me  on  ; 
I  loved  to  choose  and  see  my  path ;  but  now 

Lead  thou  me  on. 

Keep  thou  my  feet ;  I  do  not  ask  to  see 
The  distant  scene,  —  one  step  enough  for  me. 

Cardinal  Newman. 


January  17. 


B0  it  f)cartilg,  as  to  tfte  ILortJ.  —  Col.  iii.  23. 

Verily  I  say  iiiito  you,  That  this  poor  widow  hath  cast  more  in,  than 
all  they  zvhich  have  cast  into  the  treasury :  for  all  they  did  cast  in  of 
their  abundance;  but  she  of  her  want  did  cast  in  all  that  she  had,  even 
all  her  living.  —  Mark  xii.  43,  44. 

THIS  incident  of  the  third  day  of  the  Passion  Week  of 
our  Lord  suggests  or  vivifies  many  truths.  It  illustrates 
the  thought  that  the  apparent  insignificance  of  our  service 
makes  the  doing  of  it  the  more  significant.  It  makes  plain 
that  Christ  values  our  service,  not  by  reason  of  its  intrinsic 
merit,  but  by  what  it  costs  us.  It  shows  that  Christ  sees  and 
appreciates  our  service,  though  he  may  speak  to  us  no  word 
of  commendation.  It  has  for  us  a  lesson  of  faithfulness  in 
things  secret.  "  The  gods  see  it,"  said  the  Greek  sculptor  as 
he  carved  the  part  of  the  statue  that  was  to  be  hidden  from 
men's  eyes.  It  teaches  the  duty  of  giving  with  each  gift  — 
ourselves.  It  proves  that  God  is  the  supreme  being  to  whom 
all  service  is  to  be  given.  The  divine  and  not  the  human 
represents  the  ideal  of  humanity.  This  incident  thus  illus- 
trates not  a  few  of  the  truths  of  the  atonement  of  him  "  who 
gave  himself  for  us." 

We  give  thee  but  thine  own, 

Whate'er  the  gift  may  be; 
All  that  we  have  is  thine  alone, 

A  trust,  O  Lord,  from  thee  ! 


W.  W.  HOW. 


January  i8. 


&zi  gour  affection  on  tilings  nhoht,  —  Col.  iii.  2. 

//e  also  that  received  seed  among  the  thorns  is  he  that  heareth  the 
word ;  and  the  care  of  this  world,  and  the  decdifiilness  of  riches, 
choke  the  word,  and  he  becometh  unfriutful.  —  Matt.  xiii.  22. 

HERE  is  a  call  to  early  soul-culture.  The  thistles  from 
which  our  Lord  fetches  his  illustration  grow  rapidly 
and  in  wild  profusion  on  all  ploughed  fields  of  Palestine, 
springing  up,  however,  after  the  wheat,  which  when  white  and 
dry  and  seen  from  a  distance,  they  closely  resemble.  With 
these  thistles,  therefore,  which  all  ploughed  land  bears,  the 
wheat  if  it  be  late  sown  will  have  sore  struggle  for  any 
vigorous  and  fruitful  life. 

We  are  thus  taught  to  have  divine  truth  timely  sown  and 
well  advanced  in  the  soul  before  the  summer  heat,  so  getting 
start  of  the  weedy  growths  of  our  maturer  years,  —  life's  mid- 
summer. The  cares  of  this  world  and  the  deceitfulness  of 
riches,  which  deplete  the  soil,  outcrowd  and  overtop  the 
tenderer  and  too  late  sown  plant,  destroying  its  worth  and 
fruitfulness. 

We  should  claim,  seize,  and  improve  for  Christ  first  op- 
portunities. The  opening  spring  ought  to  find  us  before- 
hand with  the  weeds,  early  at  work  in  our  own  heart's  garden 
and  the  hearts  of  others,  especially  the  young,  getting  start 
of  the  Devil  by  preoccupation  of  the  soul  for  God. 

Perhaps  this  opportunity  may  come  to  me  to-day.  The 
Lord  help  me  to  improve  it,  and  forbid  tliat  either  cares  or 
riches  choke  his  word ! 

Almighty  God,  thy  word  is  cast 

Like  seed  into  the  ground  ; 
Now  let  the  dew  of  heaven  descend 

And  righteous  fruits  abound. 

cawood. 


January  19. 


Ji  hwio  ti)at  mg  l^etjcemer  libet!).— Job  xix.  25. 

Fmr  not ;  I  am  the  first  and  the  last:  I  am  he  that  liveth,  and 
was  dead;  a/id,  behold,  I  am  alive,  for  evermore,  Amen;  and  have 
the  keys  of  hell  and  of  death.  —  Rev.  i.  17,  18. 

A  SOLEMN  exultation  burns  along  these  words.  Each 
throws  its  light  on  some  dark  place  in  our  thoughts, 
our  lives. 

I.  "Fear  not."  Why  should  we  fear.?  If  Christ  be  the 
First  and  the  Last,  that  secures  that  all  between  goes  well. 
He  is  beginning  and  end,  —  "  author  and  finisher."  A  strong, 
all-including  hand  bears  us  along,. its  grasp  stronger  than 
death,  because  it  is  the  grasp  of  Life.     "  Fear  not ! " 

IL  "The  'Living  One'  was  dead."  How  came  one 
who  was  Life  to  die  ?  Saint  John,  to  whom  these  words  were 
spoken,  well  knew,  for  he  was  with  him  in  Gethsemane  and 
at  Calvary.  So  the  reddened  door  opens  into  Atonement. 
Life  was  also  Love,  and  therefore  died  for  us.  Now,  he  is 
"  alive  forevermore  "  to  apply  the  atonement  which  he  has 
made.     On  his  work  we  may  now  rest  in  peace. 

in.  He  holds  in  his  imperial  grasp  the  "keys."  What 
are  keys  for.?  There  is  but  one  answer,  —  to  lock  in,  and  to 
lock  out.  O  child  of  God,  you  cannot  die  until  the  time 
comes !  You  are  locked  out  of  your  grave,  and  Christ  has 
the  key.  No  fierce  disease  or  cruel  accident  can  swing  the 
door  and  thrust  you  in  untimely.  The  key  is  in  Christ's 
hand.     He  and  he  only  can  use  it. 


The  First  Begotten  of  the  dead, 
For  us  he  rose,  our  glorious  Head, 

Immortal  life  to  bring  ; 
What  though  the  saints  like  him  shall  die? 
They  share  their  Leader's  victory, 

And  triumph  with  their  King! 

Kelly. 


January  20. 


5^e  mxzt})  for  gOU.  —  i  Peter  v.  7. 

Therefore  I  say  unto  you,  Take  no  thought  for  your  life,  what  ye 
shall  eat,  or  what  ye  shall  drink  ;  nor  yet  for  your  body,  zuhat  ye 
shall  put  on.  Is  not  the  life  more  than  meat,  and  the  body  than 
raivienf  ?  Behold  the  foivls  of  the  air  :  for  they  sow  not,  neither  do 
they  reap,  nor  gather  into  barns  ;  yet  your  heavenly  Father  feedeth 
them.     Are  ye  not  much  better  than  they  ? —  Matt.  vi.  25,  26. 

"  npAKE  no  thought "  (Revised  version,  "  Be  not  anxious  "), 
1.  which  means  do  not  worry ;  and  the  reason  is,  you 
have  a  heavenly  Father  who  can  and  will  provide.  What- 
ever betide,  we  must  not  lose  confidence  in  God.  When 
Abraham  departed  from  the  home  where  he  expected  to 
spend  his  old  age,  and  turned  his  face  toward  the  unknown 
scenes  of  Canaan,  God  said,  "  Fear  not,  I  am  thy  shield," 
and  this  same  "fear  not,"  like  a  soothing  refrain,  purls  to  the 
end  of  Holy  Writ. 

The  world  tries  to  casi  away  care.  Hence  the  endeavor  to 
drown  it  in  pleasures,  to  neutralize  it  by  absorption  in  busi- 
ness, to  amuse  it  with  the  aims  of  ambition.  But  care  thus 
cast  away,  often  returns  like  a  boomerang.  Scripture  tells 
us,  "  Cast  thy  burden  o?i  the  Lord,  he  shall  sustain  thee." 
The  care  is  a  care.  Often  it  is  a  painful  reality.  We  must 
have  prudent  thought  about  temporal  affairs,  and  about  our 
families.  Scripture  has  no  encouragement  for  lazy  people, 
but  it  abounds  in  consolation  for  the  toiling  children  of  men. 
Now  the  true  course  is,  not  to  cast  away  that  care,  but  to 
consign  it  to  God,  who  is  as  deeply  interested  in  the  objects 
of  our  care  as  we  are;  whose  wisdom  will  direct  what  is 
best  for  them,  and  whose  power  can  secure  the  accomplish- 
ment. Cares  tend  to  crossness.  Let  us  sweeten  each  cup 
of  bitterness  by  some  promise  of  our  heavenly  Father. 

The  birds  without  barn  or  store-house  are  fed  ; 
From  them  let  us  learn  to  trust  for  our  bread. 

Newton. 


January  21. 


iFruit  tt}at  mag  abounti  to  gour  account.  —  phil.  iv.  17. 

/j'^r  ///^/  is  faithful  in  that  zvhich  is  least  is  faithful  also  ;'«  much  : 
and  he  that  is  unjust  in  the  least  is  unjust  also  in  much.  If  therefore 
ye  have  not  beeji  faithful  in  the  unrighteous  mammon,  who  will  com- 
mit to  your  trust  the  trice  riches  ? —  LUKE  xvi.  lo,  II. 

'"T^RUE  riches!"  Then  there  are  riches  untrue,  —  false, 
X  delusive  riches,  riches  that  mock  the  hopes  of  men, 
bringing  disappointment,  care,  hardness,  greed,  instead  of 
the  Hberation  and  repose  they  promised.  There  are  such ! 
Solomon  describes  them  as  winged.  Jesus  calls  them  deceit- 
ful. Paul  pronounces  them  uncertain.  But  they  have  use. 
They  are  among  those  "  least "  things  which  may  prepare  the 
way  for  nobler  trusts. 

The  chemical  sunbeam,  acting  on  the  gross  elements  in 
the  plant,  produces  color,  fragrance,  flavor,  in  flower  and 
fruit ;  and  the  unrighteous  mammon  —  wealth  that  has  no 
moral  worth  and  that  tends  so  easily  to  evil  —  may  be  trans- 
mitted into  the  true  riches  of  character,  strength,  achieve- 
ment, heavenly  treasures,  under  the  constant  touch  of  the 
actinic  ray  of  fidelity. 

All  possessions  are  trusts,  and  all  trusts  are  tests.  The 
test  both  discovers  the  disposition  and  develops  it.  He  who 
is  faithful  is  advanced  to  larger  service.  He  who  is  unfaith- 
ful is  declared  unjust;  he  wrongs  all,  the  Master  most,  him- 
self next ;  he  is  in  danger  of  winning  the  curse  of  the  fruitless 
fig-tree,  the  bitter  doom  of  barrenness.  The  choice  reward 
of  faithful  well-doing  is  increased  opportunity  to  do  good. 


Grant  us  hearts,  dear  Lord,  to  yield  thee 

Gladly,  freely,  of  thine  own  ; 
With  the  sunshine  of  thy  goodness, 

Melt  our  thankless  hearts  of  stone. 


Mrs.  alderson. 


January  22. 


J^e  tf}at  fjatjj  tjje  Son  ^atfj  life  — i  John  v.  12. 

Verily,  verily,  I  say  unto  you.  Except  ye  eat  the  flesh  of  the  Son 
of  inan^  and  drink  his  blood, ye  have  no  life  in  you.  Whoso  eateth 
my  flesh,  and  drinketh  7ny  blood,  hath  eternal  life;  and  I  will  raise 
him  up  at  the  last  day.  — John  vi.  53,  54. 

THIS  statement,  so  absolute,  so  authoritative,  and  so  sol- 
emnly reiterated,  was  a  fan  with  which  the  Saviour 
purged  his  floor.  Many  were  so  scandalized  by  it  that  from 
that  hour  they  forsook  him.  So  is  it  always.  To  declare 
in  any  age  that  for  us  sons  of  men  there  is  no  remission  of 
sins,  and  no  entrance  into  everlasting  life  apart  from  the 
death  of  the  Son  of  man,  is  to  rouse  the  repugnance  of  the 
natural  heart.  From  the  days  of  Cain,  God's  way  of  life 
by  means  of  death  has  been  an  offence  to  many.  Many 
also,  like  Abel,  have  by  faith  fed  on  the  Lamb  slain  from 
the  foundation  of  the  world,  and  found  his  flesh  meat  in- 
deed and  his  blood  drink  indeed.  Thus  they  received  and 
nourished  eternal  life,  and  lived  in  hope  of  the  resurrection 
of  the  just. 

How  can  I  share  this  life,  and  attain  to  this  resurrection.? 
By  no  mastication  of  material  elements,  but  by  personal  trust 
in  an  ascended  Saviour.  Jesus'  words,  being  spirit  and  life, 
impart  life  wherever  received.  Hence  his  deepest  complaint 
is,  "There  are  some  of  you  that  beheve  not."  He  has  the 
words  of  everlasting  life.  Here  he  speaks  them.  You  may 
accept  them !  You  may  reject  them !  You  cannot  alter 
them ! 


Extol  the  Lamb  of  God, 

The  all-atoning  Lamb ; 
Redemption  in  his  blood 

Throughout  the  world  proclaim  ! 

c.  Wesley. 


January  23. 


^liuau  ticliberctj  unto  tieatj)  for  3tQm'  sake.  — 2  Cor.  iv.  u. 

//e  that  loveth  his  life  shall  lose  it ;  and  he  that  hateth  his  life  in 
this  Ivor  Id  shall  keep  it  unto  life  eternal.  —  John  xii.  25. 

OUR  Lord  describes  the  career  and  close  of  two  kinds 
of  life,  of  which  one  is  to  love  the  present  world  with 
its  pleasures,  which  is  deplorable  loss  now,  and  will,  unless 
faith  and  repentance  prevent,  lead  to  the  fearful  perdition 
of  "the  second  death."  The  other  is  to  hate  life  in  this 
world  by  denying  ourselves  those  delights  which  war  against 
the  soul,  and  to  bear  without  shrinking  reproach  and  suffer- 
ing, to  preserve  the  "inner  man"  unhurt  and  victorious. 

The  extent  of  the  eternal  life  promised  to  self-denying 
believers  is  beyond  our  grasp  of  thought.  There  are  some 
hints  of  its  nature  in  the  words  of  Christ  and  his  apostles, 
of  which  the  chief  is  the  enjoyment  of  the  glorified  presence 
of  the  Redeemer,  and  the  attainment  of  the  promised  recom- 
penses of  present  sacrifices  and  faithful  stewardship.  Saint 
PauFs  view  of  heaven  was  that  of  being  with  Jesus,  while 
Saint  John  conceived  eternal  life  to  consist  in  being  like 
him;  and  all  who  follow  in  their  footsteps  shall,  after  the 
wreck  of  all  earthly  things,  escape  with  their  life  to  the  happy 
shore  of  perfect  peace.  They  shall  see  him  from  whom  shall 
flow  those  influences  which  shall  change  them  "  from  glory 
to  glory,"  and  amidst  the  revelations  of  "his  love  all  life  "shall 
be  Sabbath  rest,  all  space  temple,  and  all  service  adoring 
worship  and  praise. 


We  are  the  Lord's  ;  then  let  us  gladly  tender 
Our  souls  to  him  in  deeds,  not  empty  words  ; 

Let  heart  and  tongue  and  life  combine' to  render 
No  doubtful  witness  that  we  are  the  Lord's. 

C.  T.  ASTLEY  (Translation). 


January  24. 


OTJat  Jast  tfjou  tjjat  tfjoii  tiitigt  not  receibe?  — i  Cor.  iv.  7. 

.S*?  likewise  ycy  when  ye  shall  have  done  all  these  things  which  are 
commanded yoti,  say,  We  are  unprofitable  servants :  we  have  done  that 
which  was  our  duty  to  do.  —  LuKE  xvii.  lo. 

CHRISTIANS  are  at  once  sons  and  servants  of  God. 
This  fact  suggests  the  true  measure  of  Christian  merit. 
All  ought  to  serve  God ;  but  the  obligations  of  a  redeemed 
soul  are  peculiarly  tender.  God's  claims  upon  his  time  and 
talent  are  such  that  he  can  do  nothing  above  what  is  re- 
quired. None  can  put  God  under  obligations.  We  are 
here  warned  against  undue  pride  of  achievement.  Our  best 
performance  is  imperfect.  The  servant's  tasks  are  never 
finished. 

The  remembrance  of  this  necessity  of  work  laid  upon  us 
prevents  undue  self-complacency.  Duty  is  a  reality.  "  Stern 
daughter  of  the  voice  of  God,"  says  Wordsworth ;  while 
Schiller  affirms,  "  When  duty  grows  thy  law,  enjoyment  fades 
away."  The  Christian  who  takes  this  view  will  render  a 
servant's  obedience.  Gratitude  and  love  change  drudgery 
to  voluntary  service,  while  duty  gives  love  character  and  lifts 
it  above  mere  sentiment.     Duty  should  be  love's  guide. 

Strength  increases  with  the  performance  of  duty.  Thus 
the  willing  servant  grows  in  capacity  and  usefulness.  The 
Lord  graciously  accepts  the  loving  duteous  service  of  him 
who  humbly  acknowledges  his  own  unworthiness.  He  who 
obeys  in  such  a  spirit  is  already  a  child  of  God,  a  joint-heir 
with  Christ. 


When  all  is  done,  renounce  your  deeds, 
Renounce  self-righteousness  with  scorn  ; 

Thus  will  you  glorify  your  God, 

And  thus  the  Christian  name  adorn  ! 

GIBBONS. 


January  25. 


iJ^irst  purr,  tf}m  peaccatilf.  — James  iii.  17. 

Blessed  are  the  peacemakers :  for  they  shall  be  called  the  children  of 
God.  —  Matt.  v.  9. 

HE  who  speaks  this  blessed  loving  text  is  God  incarnate, 
God  the  Son,  Jesus  Christ,  the  only  all-sufficient  Sa- 
viour. In  the  economy  of  God  he  is  the  greatest  peace- 
maker known  to  earth.  For  this  peace  he  was  ''  slain  from 
the  foundation  of  the  world."  For  this  peace,  in  God's  love 
for  the  world,  his  only  begotten  Son  was  given.  For  this 
peace  as  the  only  able  one,  he  made  the  only  propitiation  for 
the  sins  of  the  world,  and  thus  bought  us,  one  and  all,  and 
thus  became  as  the  God-man  our  Lord  under  the  exaltation 
of  God,  who  gave  him  a  name  above  every  name  as  a  reward 
of  his  infinitely  humble,  acceptable,  and  profitable  work,  that 
every  tongue  should  confess  Jesus  Christ  as  Lord  to  the 
glory  of  God  the  Father.  For  this  peace  the  Master  sent 
his  ministry-  forth  and  the  Holy  Ghost  to  bless  them  in  the 
establishment  of  his  Church  for  the  salvation  of  men.  For 
this  peace  he  ascended  into  heaven  to  carry  on  his  work  in 
the  presence  of  God,  as  the  great  Intercessor,  with  the  marks 
of  his  love  in  his  hands,  with  wounds  in  his  feet,  and  with 
the  open  door  in  his  side  to  his  heart;  and  so  he  lives  in  the 
smile  of  heaven  to  the  end  of  his  mediatorial  kingdom. 

And  now  as  is  the  tree  so  are  the  branches  and  fruit; 
they  cannot  help  being  blessed.  It  is  in  the  very  nature  of 
things  in  the  providence  of  God.  And  so  we  naturally  read 
our  text  and  learn  our  lesson,  each  in  our  own  degree,  as  we 
faithfully  apply  its  use. 

How  sweet,  how  heavenly  is  the  sight, 

When  those  who  love  the  Lord 

In  one  another's  peace  delight, 

And  so  fulfil  his  word  ! 

Joseph  swain- 


January  26. 


jFniitful  in  tberg  poti  irrork.  —  Col.  i.  10. 

Occupy  till  I  come.  —  Luke  xix.  13. 

ACTION!  —  not  that  of  the  soldier  fired  with  conquest, 
but  of  the  merchantman,  cool  in  brain,  shrewd  in  judg- 
ment, augmenting  invested  capital.  "  Occupy  "  —  do  business 
herewith —  "  till  I  come."  The  Christian  life  is  a  service  of 
usefulness.  Gratuitously,  every  believer  receives  his  "  pound," 
then  comes  responsibility  !  An  orthodox  creed  and  a  passive 
life  may  join  hands.  The  mere  culture  of  moods  does  as  lit- 
tle for  the  soul  as  for  the  stock-market.  Saved  by  faith,  we 
must  live  by  works !  Duty  slurred  over  robs  the  gospel  of 
its  power  and  the  disciple  of  his  reward  ! 

To  occupy,  we  must  have  knowledge.  My  successful  busi- 
ness friend  knows  what  he  is  about.  He  who  negotiates  for 
God  must  know  God's  word!  Buoyant  feelings  are  indis- 
pensable. The  worried  man  falls  out  of  the  commercial 
arena.  To  win  laurels  in  traffic,  one  must  likewise  curb  his 
passions  with  bits  of  steel  and  reins  of  raw  hide.  "  Whoso- 
ever will  come  after  me,  let  him  deny  himself."  We  must 
die  to  the  flesh  to  live  to  usefulness  !  Behold,  moreover,  the 
steadfastness  of  duty.  "  Occupy  "  —  not  till  acclaim  ceases  or 
health  loses  its  grip,  but  —  "  ////  /  cojne  /  "  "  He  that  endur- 
eth  to  the  end  shall  be  saved ! " 

Go,  labor  on,  spend  and  be  spent, 

Thy  joy  to  do  thy  Father's  will. 
It  was  the  way  the  Master  went  ; 

Shall  not  the  servant  tread  it  still  ? 


January  27. 


m^o 


t./^ 


gou  tatf)  \z  qtucteetJ.  — Eph.  ii.  i. 

Verily,  verily,  I  say  unto  you,  The  hour  is  coming,  and  now  is, 
•when  the  dead  shall  hear  the  voice  of  the  Son  of  God :  a7id  they  that 
hear  shall  live.  —  JoilN  v.  25. 

WHO  are  the  dead  ?  Alas,  we  know  but  too  well !  Some 
of  them  have  been  carried  from  our  homes.  Their 
dust  lies  beneath  the  grass  and  the  flowers  in  the  cemetery. 
Their  images  haunt  tenderly  our  memories.  Their  influence 
is  woven,  in  many  a  golden  thread,  into  our  characters  and 
lives.  But  these  are  not  "the  dead"  of  whom  our  Lord 
here  speaks.  He  has  reference  to  those  who  are  "dead 
while  they  live,"  "dead  in  trespasses  and  sins,"  who  have 
no  perception  of,  or  love  for,  or  interest  in,  spiritual  things, 
who  do  not  "  live  unto  God."  Even  heathen  have  had  some 
perception  of  the  possibility  of  spiritual  death,  present  as 
well  as  future.  "What,"  said  Socrates  to  his  disciples, — 
"  what  if  some  of  those  around  us  were  already  dead  souls  !  " 
It  is  a  terrible  thought  that  even  in  the  midst  of  the  life  and 
beauty  of  the  world,  over  a  vast  multitude  of  souls  "  death 
reigns,"  and  corruption  is  creeping.  It  may  be  that  we  our- 
selves are  spiritually  dead,  or  litde  better.  But  "the  hour 
cometh,"  it  is  not  far  away,  it  "  now  is,"  for  the  dead  to 
arise.  Already  it  is  the  resurrection  morn.  Even  now  the 
Son  of  God  is  calling,  and  all  around  us  men  are  coming 
to  life.  "  Now  is  the  day  of  salvation."  "  They  who  hear 
shall  live."  But  how  can  the  dead  hear?  Because  he  who 
speaks  to  Lazarus  at  the  same  time  gives  him  the  power  to 
hear,  and  to  obey,  and  to  "  come  forth."  O  thou  who  art 
"  the  Resurrection  and  the  Life,"  dispose  us  to  hear  thy  voice 
and  awake  from  spiritual  death  to  life  eternal ! 

Oh,  let  the  dead  now  hear  thy  voice ! 
Bid,  Lord,  thy  banished  ones  rejoice ! 
Their  beauty 'this,  their  glorious  dress, 
Jesus,  the  Lord,  our  righteousness. 

J.  Wesley  (Translation). 


January  28. 


(3oti  trras  manifest  in  ti}e  tef).  — i  Tim.  iii.  16. 

Believest  thoic  not  that  I  am  in  the  Father,  and  the  Father  in  me  ? 
The  words  that  I  speak  tmto  you  I  speak  not  of  myself:  but  the 
Father  that  dwelleth  in  me,  he  doeth  the  works.  —  JOHN  xiv.  lo. 

THE  words  and  works  of  Christ  were  the  words  and 
works  of  God.  We  need  not  wait  to  prove  the  his- 
toric miracles  which  Christ  wrought  upon  men's  bodies. 
We  have  three  greater  miracles  of  his  before  us  to-day, 
his  matchless  character,  his  matchless  words,  his  matchless 
influence,  —  the  miracle  of  a  character  too  unique  to  be 
invented,  too  pure  and  mighty  to  be  human;  the  miracle 
of  teachings  that  the  world's  wisest  men  have  almost  uni- 
versally admitted  to  be  not  only  unequalled,  but  unap- 
proached;  the  miracle  of  an  influence  upon  individuals 
and  nations  greater  than  has  been  exerted  by  any  other  per- 
son that  ever  walked  the  earth.  These  present,  indisputable 
evidences  show  that  Christ  is  able  as  well  as  willing  to  save 
me  and  to  save  the  world. 

Christianity  is  a  science,  not  a  dream,  because  it  is  estab- 
lished in  part,  like  law  and  history,  upon  abundant  and 
reliable  testimony;  in  part,  like  gravitation  and  the  round- 
ness of  the  earth  upon  a  proved  hypothesis  that  alone  in- 
cludes and  harmonizes  all  the  facts ;  in  part,  like  medicine  and 
chemistry,  upon  experiments  and  experience.  No  hypoth- 
esis but  that  of  Christianity  explains  how  an  unlettered 
carpenter  of  Nazareth  has  become  the  best  known,  the  most 
beloved,  and  the  most  obeyed  of  any  being  "  that  e'er  wore 
earth  about  him."  But  there  is  yet  stronger  evidence  in 
experience.     "  Come  and  see  !  " 

Show  us  thyself,  for  seeing  thee 
Do  we,  dear  Lord,  the  Father  see ; 
In  all  thy  words  and  works  we  trace 
The  Father's  heart,  the  Father's  grace. 

R.  M.  OFFORD. 


January  29. 


gour  labour  is  not  in  bain  in  tj)c  iLorti.  —  i  Cor.  xv.  58. 

JFe//  do)ie,  thoic  good  a  )id  faithful  servant :  thou  hast  been  faithful 
over  a  fexu  things,  I  will  7Hake  thee  ruler  over  tnany  things :  enter 
thou  into  the  joy  of  thy  lord.  —  Matt.  xxv.  21. 

GOD  has  the  highest  possible  claim  to  our  services,  and 
his  claim  is  universal  and  constant.  No  peculiarity 
of  natural  endowment,  great  or  small,  nor  diversity  of  oppor- 
tunity or  means  of  doing  good,  works  any  change  in  the 
matter  of  personal  responsibility.  All  power  and  means 
of  doing  good  are  the  gift  of  God,  and  to  meet  our  obliga- 
tions all  must  be  consecrated  to  his  services. 

Christ  teaches  us  that  the  grandest  possibilities  are  wrapped 
up  in  every  human  life ;  that  by  the  right  improvement  of  the 
talents  given,  be  they  ten  or  one,  we  shall  by  and  by  become 
rulers  over  many  things  and  enter  into  the  joy  of  our  Lord  ; 
that  constant  d3votion  to  God  is  the  true  philosophy  of  a 
successful  life :  "  For  what  shall  it  profit  a  man  if  he  gain  the 
whole  world  and  lose  his  own  soul  .'*  "  Happy  then  the  man 
who  recognizes  the  will  of  God  as  the  rule  of  his  every-day 
life.  It  may,  it  will,  require  sacrifice,  possible  suffering,  and 
failure  in  many  worldly  enterprises  and  prospects,  but  fidel- 
ity to  God  is  assured  success.  To  the  faithful  servant  of 
God  triumph  is  not  far  off.  To-day  improve  the  talents 
given;  to-morrow  the  Master  will  say,  "Well  done,"  for  the 
"Judge  standeth  at  the  door." 


Oh,  may  I,  no  longer  dreaming, 

Idly  waste  my  golden  day, 
But,  each  precious  hour  redeeming, 

Upward,  onward,  press  my  way  1 

H.  BONAR. 


January  30. 


Christ  13  tf)e  mti  of  tf)e  lain  for  xisbUomm&e, 

Romans  x.  4. 

Think  not  that  I  am  cojne  to  destroy  the  law,  or  the  prophets  :  I  am 
not  co)?ie  to  destroy,  but  to  fulfil.  For  verily  I  say  unto  you.  Till 
heaven  and  earth  pass,  one  Jot  or  one  tittle  shall  z';/  no  wi^ie  pass  from 
the  law,  till  all  be  Julfilled.  —  Matt.  v.  17,  18. 

HOW  comforting  are  these  words,  which  form  a  part  of  the 
Sermon  on  the  Mount,  in  which  our  Lord  sets  forth 
the  great  principles  of  his  kingdom  !  He  founded  redemp- 
tion upon  law  as  revealed  to  Moses  and  the  prophets.  Chris- 
tianity thus  stands  upon  the  bed-rock  of  revelation  as  made 
before  Christ;  and  the  living  Church,  by  its  very  existence, 
confirms  every  "  jot  and  tittle  "  of  the  Old  Testament.  Law 
is  love  working  out  the  eternal  plan  of  God;  its  supreme, 
serene  dominion  over  all  things,  material  and  spiritual,  is  the 
eternal  repose  of  the  universe.  The  gospel  did  indeed  dis- 
place the  types  and  shadows  of  the  ceremonial  only  to  reveal 
the  grandeur  of  the  moral  law,  as  sunrise  dispels  the  mists 
only  to  disclose  more  clearly  the  mountains,  standing  in  all 
their  rugged  strength.  There  can  in  the  nature  of  things  be 
no  redemption  without  law,  no  mercy  without  justice,  no  par- 
don without  a  stable  throne ;  only  a  sound  ship  can  save 
the  wrecked.  But  Christ's  expiatory  death  exalted  the  law. 
God  incarnate  added  to  it  a  glory  impossible  to  be  derived 
from  the  legal  obedience  or  sufferings  of  mere  creatures. 
The  cross  shows  the  granite  foundations  of  the  divine  gov- 
ernment in  greater  massiveness  than  they  had  before  been 
seen.  The  heavenly  hosts  rejoice  in  obedience,  as  the  plan- 
ets in  their  swift  courses.  Grace  and  law  are  parts  of  the 
same  complete  sphere.  All  the  redeemed  sing  the  song  of 
Moses  and  the  Lamb. 

But,  fixed  for  everlasting  years, 
Unmoved  amid  the  wreck  of  spheres, 
Thy  word  shall  shine  in  cloudless  day, 
When  lieaven  and  earth  have  passed  away. 

Sir  Robert  Grant. 


January  31. 


(JL\)txt  13  n0  iriant  to  i\)tm  tf}at  imx  fjim.  — PsalmxxxIv.  9. 

Labour  not  for  the  meat  7ohich  perishcth,  but  for  that  meat  which 
endureth  nfito  everlasting^  life,  which  the  Son  of  man  shall  give  unto 
you  :  for  him  hath  God  the  Father  sealed.  —  John  vi.  27. 

WE  7nHst  do  work  to  live  noiu ;  we  may  so  do  it  as  to 
live  forever.  The  body  of  Jesus  was  hungry  for 
bread  in  the  wilderness ;  but  his  soul  was  more  hungry  for 
that  whicli  came  into  his  life  through  "  every  word  of  God." 
If  we  will,  we  may  reap  two  harvests  from  every  deed,  —  one 
in  time,  one  in  eternity.  God  has  put  the  best  things  of 
earth  right  beside  the  path  of  duty,  which  leads  to  heaven; 
so  Jesus  says,  "  Seek  first  the  kingdom  of  God  .  .  .  and  all 
these  things  shall  be  added  to  you."  Not  because  of  your 
work,  but  your  childhood.  The  prodigal  started  home  to 
get  bread  for  his  labor ;  but  he  got  the  embrace,  kiss,  shoes, 
best  robe,  fatted  calf,  and  father's  heart,  —  not  for  his  labor, 
but  for  his  return  to  his  father.  As  we  lift  life  to  God,  we 
harmonize  it  with  man.  This  wipes  out  "  all  inhumanity  to 
man,"  reconciles  all  capital  with  labor,  does  away  with  all 
oppression,  and  makes  "  the  kingdom  come  and  the  will  be 
done  on  earth  as  it  is  in  heaven."  Thus  the  poorest  task  to 
human  being  given  holds  in  it  the  possibility  of  an  "heir  of 
God,  and  joint  heirship  with  Jesus  Christ."  The  loneliest 
and  most  obscure  lot  in  life  can  open  into  full  fellowship 
with  all  the  spirits  of  heaven. 


'4/V\A 


Beneath  the  spreading  heavens, 
No  creature  hut  is  fed  ; 

And  he  who  feeds  the  ravens 
Will  give  his  children  bread. 


February  i. 


Enib  tfjis  inas  i\}t  Bon  of  (^oti.  —  Matt.  xxvii.  54. 

If  I  do  not  the  zvor/cs  of  my  Father,  believe  me  not.  But  if  I  do, 
though  ye  believe  not  7ne,  believe  the  luorks :  that  ye  may  kno~o,  and 
believe,  that  the  Father  is  in  me,  and  I  in  him.  —  John  x.  37,  38. 

THESE  are  remarkable  words.  Our  Lord  appeals  to  his 
mighty  works  as  proofs  of  his  divine  mission,  and  as 
credentials  that  he  came  from  God.  Men  resisted  the  evi- 
dence of  his  words ;  let  them  yield  to  the  evidence  of  his 
works.  If  they  were  not  convinced  by  what  he  said,  let  them 
be  convinced  by  what  he  did.  He'  had  said  he  was  the 
Son  of  God,  —  this  they  disbelieved;  but  how  could  they 
deny  that  he  was  one  with  the  Father  when  he  did  the 
works  of  the  Father,  —  works  which  none  but  God  could 
possibly  perform,  and  which  proved  his  goodness,  his 
mercy,  and  his  love?  Our  blessed  Lord  again  and  again 
draws  attention  to  his  miracles.  When  John  sent  his  dis- 
ciples to  ask  him,  "Art  thou  he  that  should  come,  or  do 
we  look  for  another  ? "  he  made  answer,  "  Go  and  shew  John 
again  those  things  which  ye  do  hear  and  see." 

Let  us  mark,  and  rejoice  that  the  Father  and  the  Son  are 
one,  "The  Father  in  me,  and  I  in  him."  As  Christ  said 
again,  "He  that  hath  seen  me  hath  seen  the  Father;"  "I 
and  the  Father  are  one."  One,  —  of  a  glory  equal,  of  a 
majesty  co-eternal ;  one  in  essence,  one  in  purpose,  one  in 
working. 

Blessed  thought !  For  if  Christ  and  the  Father  are  one. 
then,  believing  in  Christ,  my  salvation  is  secure,  —  for  the 
Spirit  proceedeth  from  tlie  Father  and  the  Son,  and  must 
therefore  be  one  with  both;  so  that  the  Triune  God  are  all 
intent  on  my  salvation,  and  nothing  can  separate  me  from 
their  love. 


L^ 


Christ  our  Lord  and  God  we  own, 

Christ,  the  Father's  only  Son, 

Lamb  of  God  for  sinners  slain, 

Saviour  of  offending  man.  c.  Wesley. 


February  2. 


i3g  t|}C  pollicr  of  tfic  %irit  of  (^otl.  —  Romans  xv.  19. 

Verily,  verily,  /  say  mito  you.  He  that  beliez'eth  on  me,  the  works 
that  I  do  shall  he  do  also  ;  and  greater  works  than  these  shall  he  do ; 
because  I  go  unto  my  Father.  — John  xiv.  12. 

THE  words,  "Verily,  verily,"  render  this  verse  emphatic. 
They  show  how  deeply  our  Lord  felt  the*  truth  he 
uttered.  To  him  it  was  prophecy;  to  his  disciples  is  given 
the  blessed  possibility  to  make  it  fact. 

Living  faith  makes  the  disciple  a  branch  of  the  true  Vine, 
and  on  the  branch  we  seek  the  fruit.  The  work  is  the  same, 
for  it  comes  from  the  same  root.  The  disciple  receives  the 
grace  of  full  obedience  and  consecration  and  of  loving,  will- 
ing service.  That  he  should  yield  himself  to  such  grace  is  no 
strain  upon  the  gospel;  it  is  the  proper  thing  for  the  imitator 
of  such  a  Saviour  to  do.  Then  comes  the  result.  The  branch 
bears  fruit  more  abundant  than  the  root. 

"Because  I  go  to  my  Father"'  gives  the  reason  for  these 
greater  works.  Our  ascended  Lord  now  works  through  the 
Spirit ;  and  his  disciples  left  on  earth  are  made  the  instruments 
of  greater  spiritual  results  than  any  that  attended  the  earthly 
life  of  Jesus;  hence  the  greater  works  of  Pentecost,  of  every 
true  revival,  of  thousands  of  such  disciples  as  Harlan  Page.  A 
few  years  ago,  a  poor  humble  Nestorian  was  followed  to  his 
grave  by  weeping  crowds,  who  testified  to  a  saving  power 
in  his  life  upon  them,  —  a  striking  illustration  of  this  verse 
fulfilled.  '•  Happy  indeed  is  such  a  disciple ;  the  same  bring- 
eth  forth  much  fruit." 


J/LM 


Work,  for  the  night  is  coming, 

Work  through  the  morning  hours  ; 
Work  while  the  dew  is  sparkling, 

Work  'mid  springing  flowers. 
Work,  when  the  day  grows  brighter, 

Work  in  the  glowing  sun  ; 
Work,  for  the  night  is  coming, 

When  man's  work  is  done.  an-nie  l.  walker. 


February  3. 


Christ  3em&  came  into  tf)e  inorlti  to  sabe  ginnery. 

I  Tim.  i.  15. 

j^or  the  Son  of  man  is  come  to  seek  and  to  save  that  which  was 
lost.  —  Luke  xix.  10. 

THE  Son  of  God  in  his  work  for  men  identifies  himself 
with  them  by  becoming,  and  constantly  calling  himself 
the  Son  of  man.  He  is  among  men  and  with  men  as  a  new 
power  in  the  life  of  the  world.  For  one  purpose  only  could 
so  great  an  event  as  the  coming  of  the  Son  of  man  be  de- 
manded. For  the  ordinary  regulation  of  life  the  resources  of 
the  earth  and  the  activity  of  man  are  sufficient,  as  each  new 
year  of  experience  proves.  But  the  fact  that  man  was  lost, 
that  he  had  wandered  from  his  Father's  presence  and  from 
the  knowledge  of  his  Father's  love,  called  for  the  coming  of 
the  Son  of  man  to  bring  man  back  to  his  true  position.  The 
wisdom  and  love  of  the  God  of  creation  met  the  new  demand. 

Without  the  Son  of  man  our  daily  duties  and  pleasures  are 
the  endless  and  aimless  wanderings  of  men  lost  in  a  trackless 
existence.  Under  his  guidance  they  are  marches  to  a  definite 
end.  If  that  end  is  not  always  clear  to  us  or  to  others,  it  is 
to  him.  He  not  only  comes  to  seek,  but  to  save.  We  respond 
to  the  seeking  voice,  and  at  once  the  work  of  salvation  begins. 
It  is  sure  of  success,  and  every  day  that  makes  up  a  part  of  its 
story  shares  in  that  certainty,  and  has  now  in  all  its  events  the 
brightness  of  the  sun  which  never  shall  set. 

Jesus  sought  me  when  a  stranger, 
Wandering  from  the  fold  of  God  ; 

He,  to  rescue  me  from  danger, 
Interposed  his  precious  blood. 

RoiiHKT  Robinson. 


February  4. 


J^eirs  of  tf)e  kiuigtiom,  — JamesH.  5. 

Fear  not,  little  flock  ;  for  it  is  your  Father^ s  good  pleasure  to  give 
you  the  kingdom,  —  Luke  xii.  32. 

HOW  like  "  the  good  shepherd  !  "  What  tenderness ! 
What  loving  sympathy !  "  Seek  ye  the  kingdom  of 
God  "  as  your  Hfe-work.  Enemies  and  dangers  will  confront 
and  oppose  you.  "  Fear  not  them  which  kill  the  body." 
"Fear  not"  anything.  "Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid." 

"  Fear  not."  "  Your  Father  knoweth  "  your  foes  and  your 
needs.  It  is  his  pleasure  to  give  you  the  kingdom.  His 
heart's  joy  is  in  it.     His  hand  will  accomplish  it. 

"  Fear  not,  little  flock."  You  may  think  I  am  sending  you 
"as  sheep  in  the  midst  of  wolves,"  which  rush  with  open 
mouth  upon  their  prey.  Seek  and  fear  not;  "for  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom." 

"  Fear  not."  Your  Father  gives.  Ye  "are  his  children. 
Where  should  the  sons  and  daughters  of  the  King  dwell  but 
in  the  kingdom  of  their  Father.?  How  can  the  Father  do 
otherwise  than  give  you  the  kingdom.'* 

"  Fear  not."  Yea,  rather,  rejoice  and  be  glad.  Have  con- 
fidence and  expectation.  Look  for  the  coming  of  the  King. 
Await  the  bestowment  of  the  kingdom,  with  the  throne  and 
the  crown,  the  sceptre  and  the  glory  everlasting. 


\/^^iZ^.c,//^^^^i.^^i_ 


Cease,  ye  pilgrims,  cease  to  mourn ; 

Press  onward  to  the  prize. 
Soon  our  Saviour  will  return. 

Triumphant  in  the  skies. 
Yet  a  season,  and  you  know 

Happy  entrance  will  be  given, 
All  our  sorrows  left  below, 

And  earth  exchanged  for  heaven. 

ROBERT  SEACRAVR. 


February  5. 


(goti  f)at6  c!}osm  t!)E  iueafe  tfjinp.  —  i  Cor.  i.  27. 

.yt?  ///^  last  shall  be  first,  and  the  first  last.  —  Matt.  xx.  i6. 

WHOM  God  accepts  the  world  rejects.  To  human  eyes 
Dives  was  first  and  Lazarus  last,  but  God  saw 
differently.  Nero  had  all  the  world  offered,  —  health,  an 
athlete's  strength,  intellectual  culture,  boundless  wealth,  abso- 
lute power,  great  honor.  Paul  was  poor,  old,  sick,  impris- 
oned, friendless.  But  the  shout  of  triumph  comes  from  the 
dungeon,  not  the  palace;  from  the  poor  old  sick  man,  not 
the  athlete ;  from  the  apostle,  not  the  emperor.  "  I  have 
fought  the  good  fight,  I  have  finished  the  course,  I  have 
kept  the  faith."  Who  thinks  of  Nero  to-day  save  with  con- 
tempt.'' while  Paul  is  loved  and  honored  throughout  the 
world,  and  will  be  to  the  end.  Jonathan  Edwards's  congre- 
gation rejected  him  by  a  vote  of  two  hundred  to  twenty. 
Even  the  King  of  heaven  "  was  despised  and  rejected  of 
men."  Saved  by  grace,  we  are  rewarded  according  to  our 
faithfulness.  The  eleventh-hour  laborers  were  as  faithful 
as  the  rest,  and  so  were  paid  the  same.  The  weakest,  ob- 
scurest child  of  God  can  be  as  faithful  as  Paul  or  Luther. 

"  Within  the  smallest  flower  I  often  find 
A  richer  and  more  delicate  perfume 
Than  in  the  largest,  most  pretentious  flower, 
That  waves  its  petals  in  the  summer  wind." 

The  most  beautiful  window  in  the  Lincoln  Cathedral  was 
made  of  rejected  bits  of  glass.  From  material  rejected  of 
men,  God  will  fashion  some  of  the  brightest  and  most  glori- 
ous ornaments  of  the  temple  on  high. 


a^-^c:3==LA^ 


Let  the  world  despise  and  leave  me, 

They  have  left  my  Saviour  too  ; 
Human  hearts  and  looks  deceive  me, 

Thou  art  not,  like  man.  untrue. 
And  while  thou  shalt  smile  upon  me, 

God  of  wisdom,  love,  and  might, 
Foes  may  hate,  and  friends  may  shun  me, 

Show  thv  face,  and  all  is  bright.  lvtr. 


February  6. 


^eaUtJ  toi'tf)  tfjat  l^olg  spirit  of  pr0mi0e.  —  Eph.  i.  13. 

And  I  will  pray  the  Father,  and  he  shall  give  you  another  Com- 
forter, that  he  may  abide  with  you  for  ever  ;  even  the  Spirit  of  truth  ; 
whom  the  world  cannot  receive,  because  it  seeth  him  not,  neither  know- 
eth  him  :  but  ye  knozu  him  ;  for  he  dwelleth  with  you,  arid  shall  be  in 
you.  —  John  xiv.  i6,  17. 

HOW  replete  with  inspiration  is  every  clause  of  this 
passage  !  What  wealth  of  deep  spiritual  meaning 
does  it  convey !  Take  the  very  term  "  Comforter,"  a  Latin 
derivative,  —  "con,"  "fortis,"  together  with  strength.  Here 
is  implied  the  Spirit  companionship  that  is  strength-giving, 
softened  and  sweetened  by  his  tenderness  and  love.  Christ 
here  assumes  that  he  was  the  first  Comforter.  His  mission 
was  to  bind  up  the  broken-hearted;  to  this  end  he  held 
within  his  incarnate  person  all  the  treasures  of  wisdom, 
grace,  and  compassion.  But  the  demands  of  his  mediatorial 
work  made  it  expedient  that  he  should  go  away.  Comfort- 
less or  orphaned  he  could  not  and  would  not  leave  his  dis- 
ciples, hence  another  Comforter  is  promised.  Equal  in  his 
essence  with  the  Father,  yet  was  he  officially  subordinate 
in  the  redeeming  order,  and  so  he  prayed  the  Father  and 
his  prayer  prevailed.  An  abiding  Comforter  was  sent  as  the 
final  manifestation  of  God  to  the  Church.  Bereaved,  deso- 
late, forsaken,  lone  one,  wearing  around  the  heart  the  rustling, 
withered,  dead  leaves  of  departed  joy,  this  is  your  great 
heritage,  —  a  companion  who  shall  abide  with  you  along 
the  untravelled  eternities,  even  the  Spirit  of  truth,  who  shall 
guide  you  up  the  steeps  of  time  and  on  to  the  blissful  forever. 

I  worship  thee,  O  Holy  Ghost,       I  worship  thee,  O  Holy  Ghost, 
I  love  to  worship  thee  ;  I  love  to  worship  thee  ; 

Mv  risen  Lord  for  aye  were  lost     With  thee,  each  day  is  Pentecost, 
But  for  thy  company  Each  night  Nativity. 

William  f.  Warren. 


February  7. 


Cf}e  tDorti  0f  our  (3ot}  sfjall  stanti  for  zhex.  —  isaiah  xi.  8. 

Heaven  and  earth  shall  pass  away :  but  my  words  shall  not  pass 
away.  —  Mark  xiii.  31. 

WHO  could  speak  thus  but  a  man  who  was  God?  The 
words  cover  everything  that  Jesus  ever  said.  His 
doctrines  can  never  pass  away.  Human  philosophies  may 
go  out  of  date,  the  words  of  Jesus  never;  neither  can  the 
law  which  he  declared.  The  Sermon  on  the  Mount  will  never 
be  toned  down  to  the  level  of  human  morality ;  and  the 
warnings  of  Jesus  abide  in  force.  Men  may  ignore  them, 
if  they  like,  or  explain  them  away;  but  this  will  make  no 
difference.  They  shall  not  pass  away.  But  we  need  not 
stop  with  this.  This  mighty  assurance  covers  also  all  the 
promises  of  Jesus.  How  many  and  how  precious  they  are  !  — 
"Him  that  cometh  unto  me,  I  will  in  no  wise  cast  out;" 
"  I  am  with  you  alway ; "  and  "  I  will  come  again,  and 
receive  you  unto  myself."  Truly  such  promises  as  these 
are  royal,  godlike  !  so  great  that  faith  often  finds  it  hard 
to  believe  them.  But  he  abideth  faithful.  We  feel  that  we 
can  depend  on  the  rising  of  the  sun  and  the  nightly  shining 
of  the  stars  and  the  order  of  the  revolving  year ;  yet  he  as- 
sures us  these  are  not  so  certain  as  the  fulfilment  of  his  words. 
Let  us  then  hold  fast  the  doctrine  of  Jesus,  obey  his  law,  heed 
his  warnings,  and  joyfully  rest  in  his  promises;  and  in  the 
end  we  shall  confess  with  Israel,  "  Not  one  good  thing  hath 
failed  us  of  all  that  the  Lord  our  God  hath  spoken." 


S^"^ 


Wide  as  the  world  is  thy  command, 

Vast  as  eternity  thy  love  ; 
Firm  as  a  rock  thy  truth  must  stand, 

When  rolling  years  shall  cease  to  move. 


February  8. 


Cfjaritg  .  .  .  trinket})  no  cbil— i  Cor.  xiii.  4, 5. 

yudge  not,  and  ye  shall  not  be  judged :  condenm  not,  and  ye  shall  not 
be  condemned :  forgive,  and  ye  shall  be  forgiven.  —  Luke  vi.  37. 

NOT  judged  of  God  to  whom  all  hearts  are  open  and  to 
whom  all  at  last  shall  give  account.  These  words  are 
not  to  be  understood  to  mean  that  the  Church  or  the  Christian 
shall  pronounce  no  judgment  against  evil,  —  that  duty  is  ex- 
pressly enjoined  in  not  a  few  places  in  the  New  Testament 
both  by  the  Lord  and  the  apostles.  The  Saviour's  words  in 
this  text  are  not  to  be  interpreted  as  permitting  the  easy-going 
indifference  to  evil  which  is  so  often  simply  moral  cowardice. 
His  thought  is  directed  rather  to  censoriousness,  —  that  cap- 
tious, fault-finding  spirit  which  is  quick  to  see  evil  and  overlook 
good.  It  is  a  spirit  of  rapid  growth  and  wide  opportunity. 
As  we  see  it  in  others,  we  wonder  at  its  proportions  and  its 
acuteness.  It  has  an  eye  like  a  vulture's ;  and  often  when  its 
possessor  is  thought  to  be  enjoying  the  pure  ether  and  the  celes- 
tial radiance  of  the  upper  air  in  which  at  the  time  he  is  float- 
ing, it  detects  the  single  speck  of  carrion  in  the  wide  horizon 
and  descends  upon  it  as  if  it  were  the  all-important  object 
within  its  ken.  The  exhortation  is,  that  we  throttle  this  spirit 
within  ourselves;  that  we  cultivate  an  eye  that  shall  be  quick 
to  discern  good,  a  spirit  always  eager  to  wrap  the  work  and 
the  person  of  others  in  the  mantle  of  generous  charity.  It  is 
the  command  which  gives  birth  to  the  virtue  that  Paul  so 
beautifully  describes  as  the  pre-eminent  grace  of  the  Christian, 
the  charity  ''  that  suffereth  long  and  is  kind,  that  taketh  not  ac- 
count of  evil,  that  rejoiceth  not  in  iniquity." 


Love  is  kind,  and  suffers  long, 
Love  is  weak,  and  thinks  no  wrong ; 
Love,  than  death  itself  more  strong, 
Give  us  heavenly  love  !  c.  wokdsworth. 


February  9. 


3Lijgi)t0  in  tjje  irrorlti.  — Phil.  ii.  15. 

Ve  are  the  light  of  the  loorld.  A  city  that  is  set  on  a  hill  catmot  be 
hid.  N'either  do  men  light  a  candle,  and  put  it  under  a  bushel,  but  on 
a  candlestick  ;  and  it  giveth  light  unto  all  that  are  in  the  house.  Let 
your  light  so  shine  before  men,  that  they  may  see  your  good  works,  and 
glorify  your  Father  which  is  in  heaven.  —  Matt.  v.  14-16. 

WE  do  not  need  to  adopt  any  philosophical  theory  of 
light  to  perceive  the  beauty  and  pertinence  of  the 
figure  by  which  our  Lord  represents  his  friends  as  the  light 
of  the  world.  The  world  is  dark  because  sin  dominates  it. 
Sin  darkens  the  mind  so  that  God,  truth,  duty,  the  way  of 
salvation  by  Christ,  are  obscured.  Therefore  it  needs  light, 
penetrating,  revealing,  awakening.  Watch  the  earth  when 
the  light  of  morning  breaks  over  it!  So  the  moral  world 
needs  the  spiritual  light,  —  the  light  of  Christian  example, 
instruction,  influence. 

This  light  is  not  our  light.  It  is  given  from  above. 
Christ  is  the  light  of  the  world,  and  the  light  that  is  in  us 
is  from  him,  as  the  reflected  light  of  stars  is  from  the  cen- 
tral sun.  It  is  not  given  to  be  hidden,  but  to  shine  forth. 
The  old  Roman  law  maintained  the  right  of  citizens  to  un- 
obstructed light.  Light  is  for  the  world.  If  we  have  it  we 
must  let  it  shine.  The  light  of  the  individual  Christian 
should  make  an  illuminated  home.  The  light  of  the  united 
Church  should  be  like  a  lighted  city  at  night,  standing  on  a 
hill. 


Oh,  let  our  love  and  faith  abound  ; 
Oh,  let  our  lives  to  all  around 

With  purest  lustre  shine, — 
That  all  around  our  works  may  see, 
And  give  the  glory,  Lord,  to  thee, 

The  heavenly  light  divine. 

C.  Wesley. 


February  io. 


OTfjat  persecutions  C  cntiurfti.  —  2  T 


IM.  111.  II. 


Think  not  that  I  am  come  to  send  peace  on  earth :  I  came  not  to 
send  peace,  but  a  sword.  —  Matt.  x.  34. 

THIS  statement  is  in  apparent  conflict  with  other  declara- 
tions of  Scripture,  and  indeed  with  our  cardinal  con- 
ceptions of  the  design  of  the  gospel.  Jesus  elsewhere  says 
to  his  disciples,  "  My  peace  I  leave  with  you ;  my  peace  I 
give  unto  you."  The  natal  song  of  the'  Redeemer  was, 
"  Glory  to  God  in  the  highest !     On  earth,  peace  !  " 

How  shall  we  reconcile  the  seeming  discrepancy  ?  First, 
it  is  an  inward  peace  and  not  external  quiet  that  is  promised. 

Christ  expressly  tells  his  followers,  "  In  the  world  ye  shall 
have  tribulation."  But  he  adds,  "Be  of  good  comfort;  I 
have  overcome  the  world."  The  peace  that  he  gives  us,  the 
world  can  neither  give  nor  take  away. 

Next,  the  world  will  never  be  at  peace  until  the  world  be 
subdued  to  Christ.  A  king  can  grant  peace  to  his  subjects 
only  while  they  remain  loyal;  when  they  are  in  rebellion  he 
must  draw  the  sword.  Our  Saviour  here  represents  himself 
as  a  sovereign  come  to  recover  a  revolted  province. 

Satan  has  usurped  dominion  of  this  world;  he  must  be  de- 
throned. It  is  our  noblest  privilege  to  engage  in  this  warfare 
under  Christ's  banner.  To  those  thus  enlisted  he  says,  '•  Fear 
not,  little  flock ;  for  it  is  your  Father's  good  pleasure  to  give 
you  the  kingdom." 


J/iirj-t^^^  ^'  /fat^Tf' 


Fear  not,  O  little  flock,  the  foe 
Who  madly  seeks  your  overthrow  ; 

Dread  not  his  rage  and  power. 
What  though  your  courage  sometimes  faints! 
His  seeming  triumph  o'er  God's  saints 

Lasts  but  a  Httle  hour. 

Catharine  Winkworth  (Translation). 


February  ii. 


TOfjosE  Bttt  IS  to  ht  burneti.  —  Heb.  vi.  8. 

Ve  are  the  salt  of  the  earth :  but  if  the  salt  have  lost  his  savo7ir,  where- 
with  shall  it  be  salted?  It  is  thenceforth  good  for  nothing,  but  to  be 
cast  out,  and  to  be  trodden  imder  foot  of  men.  —  Matt.  v.  13. 

THE  salt  in  Judea  was  native  salt  mingled  with  various 
earthy  substances.  When  exposed  to  the  atmosphere 
and  rain,  the  saline  particles  in  due  time  wasted  away,  and 
what  was  left  was  an  insipid  earthy  mass,  looking  like  salt, 
but  entirely  destitute  of  a  conserving  element,  and  absolutely 
good  for  nothing.  It  was  not  merely  good  for  nothing,  but 
actually  destructive  of  all  fertility  wherever  it  might  be 
thrown;  therefore  it  was  cast  into  the  streets  to  be  trodden 
under  foot  of  men.  The  carcass  of  sheep  or  bullock  might 
be  buried  deep  in  this  worthless  mass,  and  the  process  of  cor- 
ruption not  be  delayed  a  moment. 

What  an  illustration  is  this  of  the  absolute  worthlessness  of 
the  form  of  godliness  when  the  power  is  utterly  lacking!  If 
the  salt  have  lost  its  savor,  wherewith  shall  it  be  salted  ?  How 
can  its  salting,  conserving  property  be  recovered?  What  can 
you  do  with  it  ?  So  your  savorless  religion  is  not  only  worth- 
less in  its  influence  on  others,  but  of  no  good  to  yourselves. 
It  will  save  neither  them  nor  yourself  from  corruption.  How 
sad  for  one  to  have  lost  the  power  that  belongs  to  the  Christian 
calling,  and  instead  of  being  the  instrument  of  saving  others, 
becoming  a  means  of  their  perdition  !  Well  does  the  Saviour 
say  in  another  place,  "  Have  salt  in  yourselves." 


Lord,  to  me  more  grace  impart ; 

Make  me  faithful,  Lord,  I  pray. 
Purify  and  keep  my  heart ; 

Make  me  fruitful  day  by  day. 

R.  M.  Of  FORD. 


February  12. 


J^e  maketfj  tfje  gtorm  a  calm.  —  Psalm  cvii.  29. 

W7/jj/  are  ye  fearful,  O  ye  of  little  faith  ?  —  Matt.  viii.  26. 

THE  reproving  question  bears  its  own  answer.  The  dis- 
ciples were  fearful  because  they  had  so  little  faith.  How 
dull  they  were  !  How  little  they  understood  him  !  They  did 
not  really  know  who  he  was.  vSurely  if  they  had  taken  in  the 
evidences  of  his  divine  personality  and  authority,  which  had 
attended  all  he  did  and  said  in  their  presence,  the  sudden  storm 
on  the  lake  would  not  have  affrighted  them  with  Christ  in 
the  boat,  although  he  were  asleep.  Were  they  not  there  by 
his  command,  and  what  were  winds  and  waves  to  him? 
Could  they  perish  with  him  on  board  .-^  Alas  that  we  are 
such  cowards  often  in  the  face  of  danger,  and  forget  who  it  is 
that  commands  the  ship  ! 

In  recently  crossing  the  Atlantic  a  group  of  passengers 
after  a  violent  storm  huddled  together  on  their  steamer-chairs 
condoling  each  other  on  their  late  fearful  experiences,  when 
a  lady  of  the  company  addressed  the  captain,  who  had  drawn 
near,  and  asked,  "  Captain,  didn't  you  think  we  were  going 
to  the  bottom  ? "  Assuming  an  air  of  offended  dignity,  the 
master  of  the  ship  replied,  "  Madam,  when  I  signed  the  ship's 
papers  in  the  company's  office,  I  agreed  to  carry  this  steamer 
across  the  Atlantic  Ocean  from  Liverpool  to  New  York.  The 
bottom  is  not  on  my  chart." 

Now  when  Christ  entered  the  ship  with  his  disciples  his 
purpose  was  to  cross  the  lake.  The  bottom  was  not  on  his 
chart.  But  he  answered  their  fears  and  bade  the  wind  and 
storm  cease;   and  there  was  a  great  calm. 

Jesus  Jehovah,  be  our  stay 
Over  the  dark  and  troublous  way. 
Embarked  with  him  we  need  feel  no  fear 
Though  the  storm,  the  trial  of  faith,  be  near. 


February  13. 


itet  notf)m0  be  tioiu  t!)rouigj)  .  .  .  bam  jglorg.  —  Phil.  h.  3. 

Take  heed  that  ye  do  not  your  alms  before  vien,  to  be  seen  of  them  : 
othenvise  ye  have  no  reward  of  your  Father  which  is  in  heaven. — 
Matt.  vi.  i. 

GIVING  and  sey-ving  are  the  two  thoughts  of  this  pas- 
sage. As  to  giving,  Christ  seems  to  take  it  for  granted 
that  his  followers  in  every  possible  way  will  relieve  human 
sorrow  and  want.  He  does  not  command  them  to  feed  the 
hungry,  clothe  the  naked,  and  deliver  the  oppressed,  but  in  his 
life  shows  how  these  exercises  are  the  natural  outcome  of  a 
loyal  love.  For  the  true  Christian  no  commands  are  needed 
on  these  lines.  There  is,  however,  danger  that  men  will  give 
for  the  sake  of  attracting  attention  and  securing  applause. 
Here  "  take  heed."  He  who  gives  from  love  to  God  shall 
have  reward,  and  may  not  concern  himself  whether  his  gifts 
are  unknown  or  known;  but  he  who  gives  for  the  sake  of 
human  commendation,  or  human  recognition  of  any  kind, 
shall  have  no  reward,  save  such  as  comes  from  the  hollow 
praise  of  men.  All  truly  Christian  giving  is  spontaneous 
and  self-forgetful.  As  to  serving,  this  is  to  spring  from  the 
same  unselfish  motive.  We  are  not  to  do  righteousness  that 
we  may  be  personally  commended,  but  that  we  may  commend 
Christ.  In  all  our  deeds  our  one  aim  should  be  to  lead  men 
into  the  acceptance  and  obedience  of  the  gospel.  The  more 
vital  our  Christianity  the  more  completely  do  we  lose  our- 
selves in  the  one  purpose  to  attract  men  to  Christ  and  cause 
them  to  share  in  his  great  salvation. 

Mean  are  all  offerings  we  can  make ; 

Yet  thou  hast  taught  us,  Lord, 
If  given  for  the  Saviour's  sake, 

They  lose  not  their  reward. 

William  Crosswell. 


February  14. 


J^olxi  long  f)alt  ge  bcttocm  tino  opmions?—  i  Kings  xviii.  2f 

A''^  /-^<7/  is  not  with  itic  is  ai^ainst  me  ;  and  he  that  gathereth  not 
with  vie  scattereth  abroad.  —  Matt.  xii.  30. 

CHRIST  had  come  to  an  issue  with  the  leaders  of  the 
Jewish  people.  He  claimed  to  be  their  Messiah.  To 
disregard  that  claim  was  to  reject  him.  This  they  did,  and 
called  his  power  satanic.  The  common  people  looked  to 
these  leaders  for  guidance,  and  followed  their  indifference. 

We  all  influence  each  other.  Influence  is  like  force.  It 
always  acts  in  some  direction;  and  the  direction  is  not  af- 
fected by  its  strength.  A  west  wind  is  a  west  wind,  whether 
it  is  a  cyclone  or  a  zephyr.  A  great  man  and  a  child  may 
both  work  for  Jesus,  and  the  child  just  as  truly  as  the  man. 

Some  railroad  men  are  on  a  hand-car.  Whoever  does  not 
work  at  the  lever  adds  to  the  load.  A  poor  family  are  strug- 
gling for  a  living.  Such  of  the  children  as  earn  ever  so  little 
are  doing  a  share,  but  those  who  earn  nothing  eat  up  the 
earnings  of  the  rest.  The  policeman  that  so  far  befriends  a 
thief  as  not  to  arrest  him  is  the  thief's  ally.  The  army  offi- 
cer who  tolerates  mutiny  is  guilty  of  helping  it  on. 

No  man  can  sit  on  the  edge  of  a  sword-blade ;  his  at- 
tempt would  be  his  destruction.  There  is  no  half-way  place 
there ;  so  God  calls  for  open,  active  friendship.  As  you 
cannot  stop  breathing  and  not  die,  so  you  cannot  neglect 
Christ  and  not  perish. 


Lord,  I  am  thine, — entirely  thine, 
Purchased  and  saved  by  blood  divine 
With  full  consent  I  thine  would  be, 
And  own  thy  sovereign  riglu  in  me. 


Samuel  Davies. 


February  15. 


33e  cloti)0li  initf}  ftumilitg.  —  i  Peter  v.  5. 

Whosoever  will  be  great  ani07tg yoti,  let  hint  be  your  minister  ;  mid 
whosoever  zvill  be  chief  among  you,  let  him  be  your  servant :  ez<en  as 
the  Son  of  man  came  not  to  be  tfiinistered  Ufito,  but  to  minister,  attd  to 
give  his  life  a  ranso7n  for  many.  —  Matt.  xx.  26-28. 

OUR  Lord  did  not  reprove  the  desire  to  be  great.  He 
taught  by  what  means  greatness  can  be  secured. 
These  men  were  not  to  make  this  the  thought  and  purpose 
of  their  life,  nor  were  they  to  regard  it  as  the  unconditioned 
gift  of  God.  They  could  have  it  by  becoming  ministers  to 
others.  This  is  not  an  arbitrary  rule,  but  a  necessary  prin- 
ciple. Greatness  is  not  of  bargain  or  reward,  but  the  nat- 
ural result  of  a  great  life.  Usefulness  wins  the  honor  which 
it  does  not  seek.  Nothing  less  than  this  gains  our  lasting 
homage.  We  bow  before  high  authority;  we  admire  great 
attainments;  but  it  is  service  to  which  we  give  real  honor, 
and  render  sincere  allegiance.  To  this  we  build  monuments. 
We  gain  our  own  approval  when  we  have  made  ourselves  of 
use.  This  is  in  accordance  with  the  divine  nature,  of  which 
we  are  partakers.  God  has  revealed  himself  as  love.  As  a 
father  he  ministers  to  his  children,  and  even  to  birds  and 
flowers.  When  the  Christ  came  into  the  world  it  was  to 
give  his  life  for  men.  It  is  through  this  gift  that  he  has 
made  himself  our  Redeemer  and  our  Lord.  He  taught  that 
this  is  the  law  of  heaven.  Those  who  "for  the  sake  of  the 
Name"  have  ministered  to  others  with  the  cup  of  water  and 
the  personal  helpfulness  are  his  disciples,  whom  he  receives 
into  the  kingdom  prepared  for  them. 

O  wondrous  Lord,  my  soul  would  be 
Still  more  and  more  conformed  to  thee, 
And  learn  of  thee,  the  lowly  One, 
And  like  thee,  all  my  journey  run. 

BISHOP  A.  C.  COXE. 


February  i6. 


^ble ...  to  safae ...  to  tfjc  uttermost.  —  Heb.  vii.  25. 

My  sheep  hear  ?ny  voice,  and  I  kncnv  them,  and  they  follow  me: 
and  I  give  unto  them  eternal  life;  and  they  shall  never  perish, 
neither  shall  any  man  pluck  them  ojit  of  my  hand.  My  Father, 
ivhich  gave  them  me,  is  greater  than  all;  and  no  man  is  able  to 
pluck  them  out  of  my  Father's  hand.  —  John  x.  27-29. 

THE  characteristics  of  the  Saviour's  sheep  are  presented 
in  these  words,  and  their  secure  and  happy  condition  is 
also  set  before  us.  In  the  attitude  of  a  shepherd,  the  Lord 
Jesus  shows  us  how  near  he  comes  to  the  needs  of  our  sinful 
humanity.  This  is  presented  in  the  former  part  of  this  chap- 
ter, where  we  are  taught  that  he  calls  and  names  his  sheep, 
that  he  leads  and  feeds  them,  and  also  that  he  gives  his  own 
life  for  them.  On  the  other  hand,  the  sheep  are  brought  be- 
fore us  in  these  most  interesting  and  touching  verses,  that  we 
may  understand  what  they  are  in  character,  and  what  they 
shall  be  in  the  future  of  Christ's  kingdom  and  glory.  It 
should  be  realized  that  these  are  the  permanent  and  universal 
traits  of  true  discipleship.  Whenever  and  wherever  one  of  the 
Saviour's  true  sheep  is  found,  he  will  be  one  who  receives  him 
as  Master  and  Lord,  and  who  hears  his  word  and  follows  him  ; 
and  the  result  will  be  that  Christ  will  know  him  in  the  way  of 
recognition  and  of  gracious  assurance,  and  will  give  to  him 
eternal  life. 


Oh,  what  glory,  far  exceeding 

All  that  eye^  has  yet  perceived  ! 
Holiest  hearts  for  ages  pleading 

Never  that  full  joy  conceived. 
God  has  promised,  Christ  prepares  it, 

There  on  high  our  welcome  waits; 
Every  humble  spirit  shares  it, 

Christ  has  passed  the  eternal  gates. 

William  J.  Irons. 


February  17. 


I  John  i.  3. 

7/"rt!  w^w  /(7Z'^  w^,  ^e  will  keep  my  words :  and  my  Father  will  loz'e 
him,  and  we  will  cotne  unto  him,  and  make  our  abode  with  him. — 
John  xiv.  23. 

THIS  fourteenth  chapter  of  John  is  full  of  comfort  for  the 
troubled  Christian:  i.  Heaven  is  certain  (v.  2).  2. 
The  way  is  plain  (v.  6).  3.  Power  for  service  is  granted  (v.  12). 
4.  Our  prayers  will  be  answered  (v.  13).  5.  The  Comforter 
will  come  (v.  16).  6.  Christ  will  return  (v.  18).  7.  Fellowship 
with  the  Father  is  promised  (v.  23).  What  more  could  we 
ask  ?  Not  only  is  the  future  home  assured,  but  here  in  this 
life  we  are  promised  fellowship  with  God.  But  remember, 
this  is  conditioned  on  our  loving  the  Lord  and  keeping  his 
words.  The  Person  and  the  Book  —  the  incarnate  Word  and 
the  written  Word —  should  be  the  centre  of  our  thoughts.  If 
then,  "  the  words  of  Christ  dwell  in  us  richly  in  all  wisdom," 
we  can  appropriate  this  beautiful  promise  and  say  with  joy, 
"  Truly  our  fellowship  is  with  the  Father,  and  with  his  Son 
Jesus  Christ." 


Wywykdtoui&Ljxk 


Love  divine,  all  love  excelling, 

Joy  of  heaven  to  earth  come  down, 
Fix  in  us  thy  humble  dwelling  ; 

All  thy  faithful  mercies  crown. 
Jesus,  thou  art  all  compassion, 

Pure  unbounded  love  thou  art. 
Visit  us  with  thy  salvation  ; 

Enter  every  trembling  heart. 


February  i8. 


(goti  for  Cbrist'g  gafee  jjat]^  forsibtn  gou.  —  Eph.  iv.  32. 

.SV?«,  (5^  of  good  cheer  ;  thy  sins  be  forgive7i  thee.  — Matt.  ix.  2. 
Thy  sins  a^r  forgiven.  —  Luke  vii.  48. 

HOW  happy  the  child  who  knows  he  has  been  forgiven  ! 
Especially  is  this  true  if  he  is  conscientious, —  one  who 
has  been  taught  the  truth  by  the  Spirit  of  God. 

A  Christian  is  a  child  redeemed.  He  has  the  simplicity, 
the  trust,  the  joy  of  a  child,  not  only  at  his  conversion,  but 
often  after  he  hears  the  voice  of  Jesus  saying  to  him,  "  Thy 
sins  are  forgiven  thee."  The  moralist,  the  socinian,  the  world- 
ling, the  formal  professor,  knows  nothing  of  this;  but  the  true 
disciple  does. 

Let  me  give  an  illustration,  A  theological  student  just 
completing  his  course  was  a  good  prey  for  the  adversary. 
Satan  told  him  he  was  not  a  Christian  ;  how  then  could  he 
consistently  preach  the  gospel  ?  For  days  he  was  in  darkness. 
At  length  his  burden  became  intolerable.  This  matter  must 
be  settled.  He  shut  the  door  of  his  study  and  tried  to  pray: 
the  heavens  seemed  to  him  like  brass.  In  his  distress  he 
opened  the  Bible.  The  first  verse  he  saw  was,  "  Son,  be  of 
good  cheer ;  thy  sins  be  forgiven  thee." 

Light  came,  and  with  it  joy.  Was  it  a  chance?  Was  it  a 
delusion  ?  No  ;  forty  years  have  passed,  and  that  student  now 
testifies  in  this  sermonette  the  Lord  is  true.  They  that  trust 
in  him  shall  not  be  confounded.  When  Jesus  says  the  word 
"  forgiven,"  he  seals  the  truth  with  his  Spirit.  Has  he  spoken 
this  word  to  you  ? 


^L-1^ 


My  burden  at  his  feet  I  laid, 
And  knew  the  joy  of  heaven, 

As  in  my  willing  ear  he  said 
The  blessed  word,  "  Forgiven. 


p.   STRYKER. 


February  19. 


Christ  inbfl  is  our  life.  —  Col.  iii.  4. 

I  am  the  living  bread  which  cavie  doxun  from  heaven  :  if  any  man 
eat  of  this  bread,  he  shall  live  for  ever:  aiid  the  bread  that  I  will  give 
is  my  flesh,  which  I  will  give  for  the  life  of  the  world.  —  JoHN 
vi.  51. 

AS  our  bodies  need  bread  for  the  sustenance  of  the  physi 
callife,  so  also  do  our  souls  need  their  proper  food. 'in 
response  to  this  profounder  need,  our  blessed  Lord  graciously 
offers  himself.  He  came  down  from  heaven  that  he  might 
make  this  offer.  As  in  the  olden  time  the  manna  fell  from 
the  skies  to  feed  the  people  of  God,  so  has  Christ  descended 
from  his  throne  to  be  the  spiritual  food  of  humanity.  The 
manna  was  only  a  feeble  type  of  the  nobler  sustenance  given 
us  in  our  Lord.  It  was  itself  corruptible,  and  administered 
merely  to  the  necessities  of  the  corruptible  nature.  Christ 
is  the  living  bread. 

Let  us  remember,  however,  that  the  Christ  who  is  the  living 
bread  for  humanity  is  not  the  pre-existent  Son  of  God,  nor 
even  the  man  of  Nazareth,  but  the  crucified  and  risen  Saviour. 
The  bread  which  Christ  offers  to  men  is  his  flesh  given  in 
atoning  sacrifice  upon  the  cross,  and  carried  through  the 
grave.  As  grain  must  be  ground  in  the  mill  and  pass  through 
the  oven  before  it  can  become  bread,  so  Christ  to  become 
the  true  bread  of  humanity  must  be  subjected  to  the  tribula- 
tions of  an  earthly  life  of  loneliness  and  persecution,  and 
pass  through  the  fiery  furnace  of  suffering  and  death.  They 
only  are  nourished  by  the  bread  of  life  who  bv  faith  receive 
and  assimilate  the  crucified  Christ. 

Jf-J  ftmna^^ 

Bread  of  heaven,  on  thee  we  feed, 
For  thy  flesh  is  meat  indeed. 
Ever  let  our  souls  be  fed 
With  this  true  and  living  bread. 

JOSIAIl  CONUIZR, 


February  20. 


31  inas  get  up  from  cbcrlasting.  —  Prov. 


vni.  23. 


Your  father  Abrahain  rejoiced  to  see  my  day  :  afid  he  saiu  it^  and 
was  glad.  .  .  .  Verity,  verity,  I  say  tiuto  you,  Be/ore  Abraham  was, 
I  am.  —  John  viii.  56,  58. 

THE  continuous  life  of  Christ  in  creation  and  in  the  history 
of  this  world  from  first  to  last  underruns  various  ques- 
tions as  to  redemption  and  salvation,  solving  many  such  prob- 
lems satisfactorily.  The  work  of  Christ  through  the  Divine 
Spirit  is  potent  alike  in  external  and  indwelling  Christian  life. 
The  lack  of  the  Christ-life  among  professing  Christians,  as  it 
seems,  causes  Tolstoi'  and  other  able  leaders  to  question 
whether  true  Christianity  as  yet  exists  to  any  considerable 
extent  on  this  planet.  Far  from  being  a  religion  worn  out 
and  ready  to  pass  away,  the  perfect  day  of  Christ,  the  true 
Christendom,  is  yet  to  come :  for  the  real  Christian's  true  life 
has  this  unmistakable  quality,  —  it  is  inevitably  and  invariably 
manifest  in  the  self-sacrificing,  self-effacing  devotion  to  God 
and  humanity  of  Christ-like  living.  The  ground  of  Christian 
missions  then  is  not  so  much  the  fear  of  hell  as  the  love  of  God. 
The  Church's  missionary  charter  is  our  Lord's  commission, 
"  Go  ye  into  all  the  world  and  preach  the  gospel  to  every 
creature:  go,  teach  all  nations  !  "  Christians,  incited  to  daily 
Christian  living  at  home,  are  thus  directed  to  undertake 
devoted  efforts  reaching  far  abroad,  for  those  enlightened 
by  the  gospel  day  owe  a  vast  unpaid  debt  to  Abraham  and 
the  past.  To  Greece  and  Rome  and  Egypt,  to  learning, 
whether  of  the  orient  or  Occident,  as  well  as  to  Mahometan 
scholars  and  the  Jewish  Scriptures,  Christians  owe  a  debt  of 
honor,  to  be  paid  in  proportion  as  we  teach  all  that  they  may 
come  to  see  and  know  the  truth  as  it  is  in  Jesus,  and  that  so 
finally  may  be  fulfilled  our  Lord's  high-priestly  prayer  that 
"all  may  be  one." 


February  21. 


iForbearintji  one  anotf)fr,  anti  forgibing  one  anotljcr. 

Col.  iii.  13. 

Moreover  if  thy  brother  shall  trespass  as^ainst  thee,  go  and  tell  him 
his  fault  between  thee  and  him  alone  :  if  he  shall  hear  thee,  thou  hast 
gained  thy  brother.  —  Matt,  xviii.  15. 

'"T^HY  brother,"  —  this  brings  to  mind  the  relationship 
X  which  all  Christians  sustain.  "  One  family  we 
dwell  in  him,"  "  of  whom  the  whole  family  in  heaven  and 
earth  is  named."  What  a  privilege  to  be  recognized  as  a 
"brother"  in  it!  "If  thy  brother  trespass  against  thee!" 
Alas,  how  liable  we  all  are  by  word  or  act  to  commit  this 
offence  !  "  To  err  is  human."  "In  many  things  we  offend 
all."  "  If  a  man  offend  not  in  word,  the  same  is  a  perfect 
man,"  This  fact  is  the  basis  for  mutual  charitableness.  If 
when  another  has  thus  trespassed  against  us,  we  can  forgive 
it  without  a  word  being  said  about  it,  we  ought  to  do  so; 
but  if  we  cannot,  then  our  elder  Brother  saith,  "  Go  and  tell 
him  his  fault  between  thee  and  him  alone."  Do  not  tell 
any  one  else  about  it.  We  must  remember,  however,  that  to 
secure  a  successful  hearing,  we  must  "go"  in  a  Christian 
spirit  and  at  a  proper  time.  "  If  he  shall  hear  thee,  thou 
hast  gained  thy  brother."  What  a  blessed  result  to  both 
parties,  and  to  the  cause  of  our  Redeemer !  "  Bret/ire7i,  if 
any  of  you  do  err  from  the  truth,  let  him  know  that  he 
which  converteth  a  sinner  from  the  error  of  his  ways,  shall 
save  a  soul  from  death  and  hide  a  multitude  of  sins." 
^'■Brethren,  if  any  man  be  overtaken  in  a  fault,  ye  which  are 
spiritual  restore  such  an  one  in  the  spirit  of  meekness,  con- 
sidering thyself,  lest  thou  also  be  tempted." 

Oh,  give  us  hearts  to  love  like  thee  I 

Like  thee,  O  Lord,  to  grieve 
Far  more  for  others'  sins  than  all 

The  wrongs  that  we  receive. 

Sir  E.  Dennv. 


February  22. 


OTfjatsoctier  is  not  of  fait!)  is  sin.  —  Romans  xiv.  23. 

O  thou  of  little  faith,  wherefore  didst  thou  doubt  ?  —  Matt. 
xiv.  31. 

PETER'S  perilous  enterprise  had  in  it  a  good  deal  of 
presumption,  and  very  little  faith.  Happy  he  who  has 
been  taught  to  discern  the  difference  between  these  two. 
Faith  accepts  duty  even  when  there  is  danger.  Presump- 
tion accepts  danger  even  when  there  is  no  duty.  True  faith 
is  never  foolhardy.  It  may  dare  anything  at  the  call  of  the 
Master,  but  it  may  dare  nothing  recklessly.  He  who  trusts 
God  need  not  fear.     He  who  tempts  God  need  not  hope. 

But  there  was  an  element  of  vanity  as  well  as  of  presump- 
tion in  Peter's  behavior.  It  would  be  a  great  feat  if  he  could 
walk  on  the  tempestuous  waves.  Mingled  with  the  enthu- 
siasm of  his  affection  was  an  ambition  to  exhibit  his  bravery. 
This  neutralized  what  little  faith  was  in  him.  Faith  will 
have  nothing  to  do  with  display.  When  self-conceit  enters 
in,  the  virtue  of  faith  oozes  out.  Self-trust  and  Christ-trust 
are  mutually  exclusive.  Vanity  forestalls  victory.  True 
faith,  like  true  charity,  vauntcth  not  itself,  is  not  puffed 
up,  doth  not  behave  itself  unseemly.  Fear  and  trembling 
are  the  steadfast  friends  of  triumphant  faith.  If  when  the 
difficulties  of  life  thicken,  we  have  nothing  to  support  us  but 
our  own  ardent  feelings  and  enthusiastic  resolves,  we  must 
surely  be  overcome ;  but  if  we  can  look  away  from  our 
troubles  to  Christ,  and  say,  though  heart  and  flesh  faint  and 
fail,  "Thou  art  the  strength  of  my  heart  and  my  portion 
forever,"  we  will  walk  unflinchingly  on  the  floods.  "This  is 
the  victory  that  overcometh  the  world,  even  our  faith." 


Increase  our  faith,  and  dear  our  vision,  Lord, 

Help  us  to  take  thee  at  thy  simple  word  ; 

No  more  with  cold  distrust  to  bring  thee  grief, 

Lord,  we  believe,  help  thou  our  unbelief  !      w.  f.  suerwin. 


February  23. 


J^ungrg  anti  tjjirstg,  ti)£ir  goul  fainteti  in  tfjem* 
Psalm  cvii.  5. 

And  when  he  had  spent  all,  there  arose  a  mighty  famine  in  that 
land ;  and  he  began  to  be  in  want.  —  Luke  xv.  14. 

HOW  graphically  our  Lord  portrays  human  experience ! 
Every  turn  in  this  most  simple  and  yet  most  marv^el- 
lous  of  all  his  wondrous  parables  delineates  some  phase 
of  practical  truth.  When  the  prodigal  had  spent  all  that  he 
called  his  own,  then  arose  the  famine. 

Possessed  of  wealth,  surrounded  by  affluence,- the  thought 
of  want  had  never  presented  itself.  Soon,  however,  he  dis- 
covered the  exceeding  deceitfulness  of  sin.  It  not  only  palls 
on  the  taste,  but  destroys,  alienates,  and  produces  irremedi- 
able want  where  before  had  existed  profligate  abundance. 

What  words  can  depict  the  hunger  of  the  soul !  The  fig- 
ure of  the  poor  outcast,  envious  even  of  the  swine  that  he 
herded,  is  unequalled  in  its  power  to  set  forth  the  unutterable 
misery  of  the  soul  when  bankrupt  in  truth  and  love  and  all 
that  really  sustains  Hfe. 

Note  well  that  the  famine  was  in  that  land.  O  soul, 
ahungered,  needy,  and  despairing,  in  thy  native  land  want 
never  comes !  Only  because  thou  hast  turned  thy  back  on 
thy  Father's  house  and  hast  wandered  beyond  his  domain, 
in  the  forbidden  territory  of  lust  and  sin,  has  thy  patrimony 
failed  thee  and  want  consumed  thee.  In  that  home  which 
thou  didst  so  lightly  abandon,  there  is  unfailing  plenty  and 
room  for  all. 


Thou  who  homeless,  sole,  forlorn. 
Long  hast  borne  the  proud  world's  scorn, 
Long  hast  roamed  the  barren  waste, 
Weary  pilgrim,  hither  haste. 


Anna  l.  Barbaulu. 


February  24. 


ilorti,  teacf)  us  to  prag!  — luke  xi.  i. 

After  this  manjier  therefore  pray  ye :  Our  Father  which  art  in 
heaven,  Halloiued  be  thy  tia^ne.  —  Matt.  vi.  9. 

WHO  as  Jesus  can  teach  us  to  pray?  Only  the  Son  of 
God  knoweth  the  Father,  and  only  the  Son  of  man 
—  the  man  Christ  Jesus  —  knoweth  the  depths  of  the  human 
heart.  Christ  is  light.  He  is  love  also,  and  as  he  alone 
knows  our  need,  so  he  only  knows  the  fulness  of  blessing 
and  glory  to  which  divine  love  has  chosen  us  in  him. 

The  invocation  is  the  countenance  of  the  prayer,  in  which 
its  very  soul  and  heart  shine  forth  !  Jesus  reveals,  gives  us 
the  Father.  He  is  the  only  begotten;  but  he  became  man 
and  died  for  us,  and  by  his  resurrection  he  became  the  first 
begotten,  the  first  born  among  many  brethren.  The  Holy 
Ghost,  who  brought  you  to  Jesus,  cries  in  you,  Abba  Fa- 
ther! Look  thou  to  Jesus,  and  then  in  him  say,  Father.  It 
is  the  word  of  faith ;  and  faith  cannot  be  without  love,  and 
therefore  you  say.  Our  Father.  The  filial  spirit  is  the  broth- 
erly spirit;  and  hope  beholds  heaven,  for  there  is  our  treas- 
ury, our  future  inheritance. 

Our  first  petition,  fundamental  and  comprehensive,  is,  Hal- 
lowed be  thy  name.  To  know  God  is  eternal  life.  Every 
name  of  God  by  which  he  revealed  himself  to  Israel  is 
precious.  Every  name  is  substance;  but  his  perfect  name 
is  Jesus.  May  his  name  be  a  strong  refuge  of  safety  to  us, 
an  all-sufficient  consolation  and  joy,  a  bright  light  and  per- 
fect standard,  a  victorious  weapon  against  temptations  and 
worldliness,  summary  and  seal  of  all  the  blessings  of  the  new 
covenant  ! 

"  Abba,  Father,"  Lord,  we  call  thee, 
Hallow'd  name  from  clay  to  day. 
'T  is  thy  children's  right  to  know  thee  ; 
None  but  children  "  Abba  "  say. 

Robert  hawker. 


February  25, 


©f  tjinc  oinn  l}aijc  Ine  gibm  tjjee.  —  e  Chron.  xxix.  14. 

Verily  I  say  unto  yoUy  Wheresoever  this  gospel  shall  be  preached  in 
the  whole  zuorld,  there  shall  also  this,  that  this  woman  hath  done,  be 
told  for  a  memorial  of  her.  —  Matt.  xxvi.  13. 

THESE  words  were  spoken  to  comfort  one  in  distress. 
Simon  had  invited  Jesus  to  supper.  Seeing  Lazarus, 
—  once  dead  —  and  Simon  cleansed  of  leprosy,  type  of  sin, 
Mary  longed  to  express  her  love  to  the  conqueror  of  natural 
and  spiritual  death. 

She  took  an  alabaster  box  of  precious  ointment  and  poured 
it  on  his  head.  John  characteristically  shows  her  depth  of 
love  by  adding,  "  She  anointed  his  feet  and  wiped  them  with 
her  hair."  Judas,  hypocritically,  and  "some  of  the  disci- 
ples," honestly,  reproached  Mary  for  not  selling  the  ointment 
and  giving  it'  to  the  poor.  There  was  apparent  good  reason 
for  the  reproach,  for  the  Master  had  often  commended  in 
word  and  in  deed  the  care  of  the  poor.  Mary  was  troubled 
lest  she  had  made  a  mistake,  but  she  was  comforted  by 
the  prophetic  promise  that  in  the  whole  world,  wherever  the 
gospel  shall  be  preached,  her  act  would  be  told  for  a  memo- 
rial of  her.  "  More  than  three  hundred  pence  "  would  have 
relieved  much  distress,  and  the  ointment  poured  upon  Christ's 
head  was  of  little  material  use.  But  an  act  is  estimated  not 
by  its  results,  but  by  its  prompting  motive.  Mary's  motive 
was  to  honor  her  Lord.  Recognizing  the  motive,  he  com- 
mended the  act.  And  so  he  will  recognize  and  commend 
every  act,  great  or  small,  springing  from  a  like  impulse. 


/^!>r^-Z^^^^d^ 


We  lose  what  on  ourselves  we  spend 
We  have  as  treasure  without  end 
Whatever,  Lord,  to  thee  we  lend, 
Who  givest  all. 


C.    WORDSVVORIH, 


February  26. 


^  toj)olegome  tonc[Uf  is  a  tree  of  life.  —  prov.  xv.  4. 

^«/  I  say  tin  to  you,  That  every  idle  word  that  men  shall  speak,  they 
shall  give  account  thereof  in  the  day  of  judgment.  For  by  thy  words 
thou  shall  be  justified,  and  by  thy  words  thou  shall  be  conde?nned.  — 
Matt.  xii.  36,  37. 

HOW  tenderly  and  tragically  impressive  are  these  words 
of  Jesus  !  They  surely  do  not  come  under  the  idle  cate- 
gory. We  are  amazed  at  the  minuteness  of  the  divine  inspec- 
tion. Does  God  care  for  the  divisions  and  subdivisions  of 
things  in  this  world .'' 

The  Old  Testament  declares  that  "  the  steps  of  a  good 
man  are  ordered  by  the  Lord,"  and  the  New  Testament  adds 
that  the  "hairs  of  your  head  are  all  numbered."  It  is  not 
strange,  then,  that  words  should  be  taken  into  the  scale  of 
judgment,  —  for  words  are  the  betrayal  of  nationality  even 
here.  With  the  eyes  shut  we  can  classify  talkers.  So  too 
are  words  the  betrayal  of  companionship.  Watchful  parents 
quickly  trace  the  friendships  of  their  children  by  the  words 
they  use  ;  and  words  also  indicate  the  thoughts  and  inward 
character.  Hot,  hasty  words  reveal  the  spirit's  life  ;  so  idle 
words,  betraying  a  careless,  indolent  spirit,  become  the  evi- 
dence of  a  just  condemnation  at  the  great  assize.  Idle  words 
caught  from  the  lips  and  repeated,  penned,  and  printed  give 
to  strangers  their  estimate  of  their  author.  Words  are  more 
than  air  vibrations.  They  build  up  and  demolish,  strengthen 
and  discourage,  drive  to  despair  and  lead  to  Christ. 

Oh,  what  need  of  pardon,  of  blotting  out  the  records  in 
atoning  blood,  when  we  remember  that  all  the  idle  words  have 
been  registered !  Not  by  what  another  has  said  of  us,  but  by 
our  own  words  shall  we  be  justified  or  condemned. 


^a^^uu^^ocZ  a(^.  L/u\ 


Uy^^ut.^ 


7 


Take  my  lips,  and  let  them  be 

Filled  with  messages  from  thee.         f.  r.  havergal. 


February  27. 


Conu  m  id  t]^e  tnaters.  —  Isaiah  iv.  i. 

Whosoet'er  dr'niketh  of  this  water  shall  thirst  again :  but  whoso- 
ever drittketh  of  the  zv.xter  that  I  shall  give  him  shall  never  thirst ;  but 
the  xvater  that  I  shall  give  him  shall  he  in  him  a  ivell  of  water  spring- 
ing up  into  everlasting  life.  —  John  iv.  13,  14. 

ENLIGHTENED  by  the  great  Teacher  the  woman  of 
Samaria  saw  that  no  fountain  of  earthly  joy  could  sat- 
isfy her  immortal  spirit.  Would  that  all  who  thirs't  for  riches, 
honors,  pleasures,  could  have  their  eyes  thus  opened  !  The 
principle  of  divine  grace,  implanted  in  our  hearts,  becomes 
"a  well  of  water  springing  up  into  everlasting  life."  Our 
merciful  Saviour  invites,  yea,  urges  us  all  to  come  to  him  and 
assuage  our  thirst.  Have  we  done  this  ?  If  so,  we  are  sure  of 
heavenly  support  amid  earthly  trials,  and  of  eternal  bliss. 
An  African  missionary  of  my  acquaintance  exclaimed  when 
dying,  "  How  grand  a  thing  it  is  to  have  the  certain  con- 
sciousness of  everlasting  life!"  He  had  quenched  his  thirst 
at  this  wonderful  fountain.  It  bubbled  up  in  his  glad  expe- 
rience, as  he  bade  adieu  to  sublunary  scenes.  Friends,  drink 
yourselves,  freely,  and  persuade  others  to  do  likewise.  The 
four  lepers  at  the  gate  of  Samaria  said  one  to  another,  ''We 
do  not  well ;  this  ts  a  day  of  good  tidings,  and  we  hold  our 
peace." 


Come  to  the  living  waters,  come  ; 

Sinners,  obey  your  Maker's  call! 
Return,  ye  weary  wanderers,  home, 

And  find  his  grace  is  free  for  all. 

J.  WESLEY 


February  28. 


i^cpt  bg  tfje  potoer  0!  (^oli.  —  i  Peter  i.  5. 

Are  not  two  sparrozas  sold  for  a  farthhio  ?  and  one  of  the?n  shall 
not  fill  on  the  ground  withoitt  your  Father.  But  the  very  hairs  oj 
your  head  are  all  numbered.  Fear  ye  not  therefore,  ye  are  of  more 
value  than  many  sparroivs.  —  Matt.  x.  29-31. 

THIS  is  an  argument  from  the  less  to  the  greater.  Does 
God  care  for  oxen?  For  our  sakes,  no  doubt,  this  is 
written.  "  Much  more,"  is  the  frequent  formula  by  which 
God  proves  to  us  from  what  we  already  know  and  clearly  see 
what  he  desires  to  teach  us  regarding  his  providential  care. 
We  are  of  great  worth  because  we  can  know  God,  can  love 
God,  can  serve  God;  because  we  shall  live  forever.  There- 
fore God  cares  for  us.  "  The  redemption  of  their  soul  is 
precious." 

God's  providence  is  universal.  "  His  kingdom  ruleth  over 
all."  He  can  govern  all  only  by  controlling  each.  He  man- 
ages the  stream,  because  he'presides  at  the  fountain.  God's 
providence  is  minute  and  specific.  Great  doors  swing  on  small 
hinges.  God's  very  greatness  enables  him  to  care  for  the 
little;  only  the  Infinite  can  pay  attention  to  infinitesimals. 
It  is  "trifles  that  make  perfection."  Telescopes  reveal  the 
magnitude  of  God's  creation;  microscopes,  the  minuteness  of 
his  care.  God's  providence  is  benefcent.  "  All  things  work 
together  for  good.'"  "  As  for  you,  ye  thought  evil  against  me, 
but  God  meant  it  unto  good."  Even  the  wrath  of  man  is 
made  to  subserve  God's  beneficent  purpose.  '•  All  things  are 
yours."  "  Fire  and  hail ;  snow  and  vapor  ;  stormy  wind,  ful- 
filling his  word."  "  I  know  the  thoughts  that  I  think  toward 
you  ;  thoughts  of  peace  and  not  of  evil  to  give  you  an  expected 
end."     "  Trust  in  the  Lord." 

The  soul  that  on  Jesus  hath  leaned  for  repose, 

I  will  not,  I  will  not  desert  to  his  foes  ; 

That  soul,  though  all  hell  should  endeavor  to  shake, 

I  '11  never,  no  never,  no  never  forsake.  George  Keith. 


February  29. 


Incline  gout  ear,  anb  come  unto  me.  —  Isaiah  iv.  3. 

And  the  Spirit  and  the  bride  say,  Come.  And  let  him  that  heareth 
say,  Come.  And  let  him  that  is  athirst  come.  And  whosoever  will, 
let  him  take  the  water  of  life  freely.  —  Rev.  xxii.  17. 

THE  Bible  is  God's  message  to  mankind,  and  its  contents 
may  be  summed  up  in  a  word,  —  come.  We  have 
"Come,"  in  Genesis  and  in  Revelation;  "  Come,"  in  the 
prophets  and  the  gospels.  Under  righteous  sentence  of  death 
on  account  of  sin,  God  bids  us  come  into  the  Ark  for  shelter. 
Though  he  is  holy  and  just,  and  we  are  guilty,  yet  may  we 
come  to  him, —  for  he  can  make  away  with  the  crimson  of  our 
guilt  and  the  scarlet  of  our  transgression.  Athirst  for  peace 
and  rest  and  joy  and  bliss,  he  bids  us  come  to  the  never-fail- 
ing, the  ever-satisfying  waters.  We  have  nothing  to  give  him 
in  return,  but  he  bids  us  come  without  money  and  without 
price.  To  every  soul  burden-worn  and  weary,  Christ  says, 
"  Come  unto  me  and  rest."  Burden  of  sin,  burden  of  sorrow, 
burden  of  care,  burden  of  temptation,  each  may  be  brought 
to  him.  None  can  be  turned  away,  for  he  says,  "  Him 
that  cometh  to  me  I  will  in  no  wise  cast  out."  Nor  shall  any 
coming  one  fail  to  find  satisfaction,  for  Christ  says  again, 
"  He  that  cometh  to  me  shall  never  hunger."  The  last  chap- 
ter of  the  Bible,  almost  the  last  verse,  repeats  the  call.  It 
is  the  call  of  the  risen  Christ  now.  He  came  from  heaven  to 
give  once  more  heaven's  invitation  to  earth,  God's  message  to 
man.     Let  us  therefore  come. 


Come,  ye  dying,  live  forever; 

'Tis  a  soul-reviving  flood. 
God  is  faithful  ;  he  will  never 

Break  his  covenant  sealed  in  blood, 
Signed  when  our  Redeemer  died  ; 
Sealed  when  he  was  glorified.  j.  Montgomery. 


March 


Belobcti,  let  IIS  lobe  one  anotj^er.  —  i  John  iv.  7. 

A  )ie7v  comma7idinent  I  give  unto  you,  That  ye  love  one  another  ;  as 
I  have  loved  you,  that  ye  also  love  one  anothei'.  By  this  shall  all  men 
knoiu  that  ye  are  ?ny  disciples,  if  ye  have  love  one  to  another.  — John 
xiii.  34,  35- 

NO  one  can  really  love  the  Saviour  without  loving  those  for 
whom  he  died ;  and  we  are  bound  to  love  one  another 
as  Christ  loved  us.  His  love  is  not  dependent  upon  our 
worthiness,  —  alas  for  us  all,  if  it  were  !  He  loved  us  before 
we  loved  him,  and  having  loved  his  own,  he  loves  them  to 
the  end  in  spite  of  all  their  frailties.  We  are  called  to  love 
the  fallen  all  the  more,  because  they  so  much  need  our  love, 
and  should  continue  to  love  our  brethren,  although  we  may 
see  that  they  are  full  of  infirmities. 

True  love  is  always  faithful,  as  well  as  charitable  and  tol- 
erant ;  but  it  ceases  to  rebuke  as  soon  as  the  signs  of  peni- 
tence appear.  When  Jesus  met  the  disciple  who  had  just 
before  denied  him,  he  had  no  word  of  reproach  to  utter,  be- 
cause he  had  seen  the  poor  man's  bitter  tears.  Those  whose 
lives  had  been  crimsoned  with  sin  Jesus  forgave,  because 
they  '•  loved  much."  True  love  is  always  forgiving  as  well 
as  faithful. 

"  Greater  love  hath  no  man  than  this,  that  a  man  lay  down 
his  life  for  his  friends;"  and  this  is  what  Christ  did.  He 
even  laid  down  his  life  for  his  enemies,  and  prayed  for  his 
murderers  as  he  hung  upon  the  cross.  Our  love  for  those 
around  us  is  to  be  measured  by  what  we  are  willing  to  do  for 
them.  True  love  is  always  ready  to  make  sacrifices.  It  re- 
joices in  the  opportunity  of  helping  others.  Faith  may  lan- 
guish and  hope  grow  dim,  but  love  outlasts  them  both,  '•  for 
the  greatest  of  these  is  charity." 

Love  is  the  golden  chain  that  binds 

The  happy  souls  above  ; 
And  he  's  an  heir  of  heaven  who  finds 

His  bosom  glow  with  love.  Joseph  swain. 


March  2. 


Cfjis  is  ti}e  true  (3oti,  anti  eternal  life.  —  i  John  v.  20. 

/4»d  this  is  life  eternal,  that  they  might  knmv  thee  the  only  true 
God,  and  Jesus  Christ,  whom  thou  hast  sent.  — John  xvii.  3. 

CHRISTIAN  philosophy  epitomized!  Two  thoughts  ap- 
pear, shining  Hke  upper  and  lower  harbor  lights  to 
guide  the  mariner  home.  Life  !  —  creation's  great  fact,  rivet- 
ing attention  in  every  leaf  and  flower,  demanding  thought 
with  every  breath  and  heart-beat,  questioned  by  every  long- 
ing hope  of  humanity, —what  is  it,  not  alone  physically  and 
mortally,  but  spiritually  and  eternally?  Science  hangs  her 
head  and  answers  evasively,  or  in  a  circle.  Human  philos- 
ophy confesses  ignorance.  We  grope  unsatisfied ;  not  a  ray 
of  light  till  it  bursts  resplendent  from  the  life  and  lips  of 
Christ!  This  is  not  mere  eternal  existence  of  which  Jesus 
speaks.  Lost  souls,  fallen  angels  exist  in  living  death  for- 
ever. Real  living,  worthy  living,  is  no  question  of  years,  but 
of  growing  character  and  quality  of  being.  ''  To  be  spirit- 
ually minded  is  life."  Immortal  souls  live  only  as  they  com- 
mune with  God. 

But  how  may  I  attain  it?  Seeking  to  know  God  is  the 
only  way.  But  human  searching  cannot  find  out  the  infinite. 
To  our  unaided  sense  he  is  "  the  unknown  God."'  Hence  we 
need  Immanuel,  God  revealed.  Now,  to  know  Jesus  Christ, 
whom  he  hath  sent  in  all  his  fulness  as  redeemer,  teacher, 
and  king,  is  to  know  the  only  true  God,  and  this  is  life  eter- 
nal within  our  reach,  for  "  he  that  hath  the  Son,  hath  life." 


Life  's  but  a  means  unto  an  end ;  that  end, 
Beginning,  mean,  and  end  of  all  things,  —  God. 


March  3. 


(goti  10  not  unrigf)teou0,  to  forget  gour  ,  .  .  labour  ot  loije. 

Heb.  vi.  10. 

And  "whosoever  shall  give  to  drink  laito  one  of  these  little  ones  a  cup 
of  cold  water  only  in  the  nafne  of  a  disciple,  verily  I  say  unto  yon,  he 
shall  in  no  zvise  lose  his  reivard.  —  Matt.  x.  42. 


I 


N  the  name  of  a  disciple."  How  carefully  our  Lord  dis- 
tinguishes between  deeds  and  motives!  A  little  deed 
of  kindness  from  a  great  motive  reveals  nobility  of  character. 
To  do  it  for  Christ's  sake  reveals  the  loftiest  nobility.  A 
little  act  is  often  a  surer  test  of  character  than  a  great  one, 
because  it  is  spontaneous.  So-called  great  occasions  often 
complicate  our  motives.  Ambition  or  love  of  praise  try  to 
insinuate  themselves. 

"A  cup  of  cold  water."  How  much  it  does!  It  refreshes 
the  whole  physical  man  ;  and  because  the  giver  of  it  shows 
thought  which  is  wide  awake,  and  tenderness  and  sympathy, 
his  "  over  soul "  wakens  the  higher  nature  of  the  thirsty  man, 
and  so  a  cup  in  Christ's  name  is  a  double  cup.  "  Every- 
thing for  Christ."  That  makes  the  whole  life  kingly.  The 
buckles  upon  the  girth  of  the  king's  saddle  are  royal.  This 
spirit  gives  by  unconscious  influence  a  thousand  cups  of 
comfort  and  inspiration.  We  are  handing  them  out  because 
giving  is  the  spirit  of  our  Hfe.  We  shall  not  know  while 
here  about  all  the  refreshing  cups  we  have  given;  but  the 
record  is  made  in  heaven:  "Inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these  my  brethren,  ye  have  done  it 
unto  me." 


a/v 


cl    U\(5jka^yiy?cM. 


Blessings  abound  where'er  he  reigns ; 
The  prisoner  leaps  to  lose  his  chains; 
The  weary  find  eternal  rest, 
And  all  the  sons  of  want  are  blest. 

c.  wfslhv 


March  4. 


J^ealmof  ...  all  manner  of  disease.  —  Matt.  iv.  23. 

Rise,  take  up  thy  bed,  and  zvalk.  —  John  v.  8. 

DIVINE  authority  and  divine  love  are  beautifully  mingled 
in  this  short,  simple  command.  Jesus,  the  friend  of 
the  friendless,  addressed  it  to  a  wretched  sufferer  beside  the 
pool  of  Bethesda,  who  had  long  waited  in  vain  for  some  one 
to  help  him  into  the  healing  waters.  The  reader  of  this  para- 
graph may  be  a  sin-diseased  lingerer  who  is  wasting  life  in 
waiting  for  —  you  can  hardly  tell  what  or  whom.  Why  waste 
another  moment  ?  Jesus  stands  beside  you.  He  bids  you 
repent,  trust  him,  and  follow  him.  As  soon  as  you  are 
willing  to  obey,  he  gives  you  strength  to  obey.  That  poor 
cripple  had  only  two  weak  and  withered  limbs  to  "  rise " 
with,  but  the  instant  that  his  will  obeys  Christ,  a  divine 
power  shoots  through  nerves  and  muscles,  and  he  stands 
erect.  He  wanted  to  arise,  made  the  honest  effort,  and  di- 
vine strength  did  the  rest.  His  part  in  the  blessed  trans- 
action was  faith  ;  Christ's  part  was  saving  grace.  The  two 
combined  make  the  biography  of  every  converted  sinner  on 
earth  or  in  heaven.  The  first  act  you  perform,  the  first  sin 
you  refuse,  and  the  first  effort  you  make  simply  to  please 
your  Saviour,  puts  you  on  your  feet.  Thenceforward  the 
Christian  life  is  a  walking  with  Christ  and  a  working  for 
Christ  until  you  reach  the  Father's  house  in  glory. 


Thy  work  alone,  O  Christ, 
Can  ease  this  weight  of  sin  ; 

Thy  blood  alone,  O  Lamb  of  God, 
Can  give  me  peace  within. 


March  5. 


raf)0  inill  go  for  us?— Isaiah  vi.  8. 

Say  not  ye,  There  are  yet  four  months,  and  then  cometh  han<est  ? 
behold,  I  say  unto  you,  Lift  up  your  eyes,  and  look  on  the  fields  ;  for 
they  are  white  already  to  harvest.  —  John  iv.  35. 

IN  the  natural  world  there  are  four  months,  more  or  less, 
after  the  seed  is  sown  before  the  harvest  can  be  ex- 
pected. In  like  manner,  months  and  years  sometimes  elapse 
between  the  preaching  of  the  gospel  and  the  gathering  of 
converts.  But,  as  at  Sychar,  it  is  not  always  so.  "  Behold ! 
lift  up  your  eyes,  and  look  on  the  fields "  —  these  fields  of 
human  souls  —  in  many  lands.  The  sowers  of  the  Word 
have  gone  forth.  Much  seed  has  been  sown.  Some  gospel 
sheaves  have  been  gathered.  But  the  sphere  is  widening; 
many  fields  are  already  white  for  the  harvest.  Multitudes  in 
many  heathen  lands  are  even  now  ready  to  renounce  idolatry, 
and  like  the  Samaritans,  to  receive  Jesus  as  the  Saviour  of 
the  world.  But,  while  some  fields  are  ripe  and  others  are 
ripening,  much  ground  is  still  unsown,  God  calls  for  both 
sowers  and  reapers.  "  Who  will  go  for  us  ?  "  Yes,  "  IV/iof'' 
One  may  sow  and  another  reap ;  but  when  sowers  and  reap- 
ers see  the  fruits  of  their  joint  labor  safely  garnered  in 
heaven,  they  will  "rejoice  together."  They  will  together 
share  the  joy  of  their  Lord. 


^CCa-v/^-^^^ 


Where  are  the  reapers  ?     Oh,  who  will  come 
And  share  in  the  glory  of  the  harvest  home  ? 
Oh,  who  will  help  us  to  garner  in 
The  sheaves  of  good  from  the  fields  of  sin  ? 

eben  e.  rexford. 


March  6. 


3tmQ  (irt^ist  maketf)  i\}tt  6a]^olc.  —  acts  ix.  34. 

Daiightei-,  he  of  good  comfort :  thy  faith  hath  made  thee  whole  ; 
go  in  peace.  —  Luke  viii.  48. 

THIS  potent  touch  which  Jesus  honored  was  prompted  by 
a  reaHzation  of  present  and  pressing  need.  The  woman 
fully  understood  the  malign  nature  of  her  ailment,  and  was 
persuaded  that  it  was  incurable  unless  Christ  should  interpose 
for  her  relief. 

This  realization  of  need  and  helplessness  was  the  result  of 
repeated  trial  and  failure.  Only  after  that  she  had  spent  all 
her  living  upon  physicians  and  grew  nothing  better,  but 
worse,  was  she  persuaded  that  her  case  was  hopeless  unless 
the  great  Physician  would  aid  her.  Under  constraint  of 
these  convictions  she  came  to  Christ,  she  touched,  and  was 
healed. 

Jesus  never  rejects  us  because  we  insist  upon  making  trial 
of  every  conceivable  device  that  gives  promise  of  relief  be- 
fore we  intrust  ourselves  to  his  care ;  but  when  we  come  to 
him  with  the  conviction  of  helplessness  that  sin  engenders, 
and  touch  him  by  that  simple  faith  which  relies  solely  on 
him,  he  will  speak  to  every  sin-sick  soul  those  words  of 
cheer :  "  Go  in  peace ;  thy  faith  hath  made  thee  whole." 

Heal  me,  O  iny  Saviour,  heal ; 
Heal  me,  as  I  suppliant  kneel  ; 
Heal  me,  and  my  pardon  seal. 


Thou  the  true  Physician  art ; 
Thou,  O  Christ,  canst  health  impart, 
Binding  up  the  broken  heart 


Godfrey  Turing. 


March  7. 


(ITjeg  sljall  be  mine,  saitfj  tfje  3Lorti  of  j^ostg.  — Mal.  iii.  17. 

77/^«  //^rj-/  a  few  names  rjen  in  Sardis  which  have  not  defiled  their 
oarments;  and  they  shall  ivalk  with  me  in  white :  for  they  are 
loorthy,  —  Rev,  3,  4. 

THE  Sardian  Church,  nominally  alive,  was  dead.  But 
a  few  lived  righteously,  as  a  few  bowed  not  the  knee 
to  Baal  in  the  days  of  Elijah  ;  as  in  all  times  and  in  all 
churches,  doubtless,  a  remnant  is,  in  which  truth  survives  to 
become  the  seed  of  future  generations  of  faith.  God  never 
leaves  himself  without  a  witness. 

2.  The  few,  in  contact  with  a  body  of  nominal  Christians 
"  who  have  the  name,  but  deny  the  power,''  have  been  kept  by 
God's  grace  in  their  faith.  They  have  been  alive  to  God  and 
his  works,  — have  been  letting  their  light  shine  so  that  men 
seeing  their  good  works  have  glorified  their  Father  in  heaven. 
Though  hindered  and  stumbling,  they  have  been  faithful; 
though  imperfect,  they  are  taught  to  look  toward  perfection. 

3.  "shall  followers  of  Christ  stop  following  him  because 
the  church  to  which  they  belong  dies  to  spiritual  life?  The 
pressure  of  a  tendency  will  be  present  to  push  them  down 
into  .spiritual  sleep.  But  the  grace  of  Christ  is  sufficient  for 
them.  There  is  no  eni'ironffieiii  of  evil  so  bad  as  the  oiviron- 
jnent  of  God's  grace  is  good.  He  who  is  faithful  in  the  midst 
of  unfaithfulness  is  walking  worthily  and  advancing  toward 
that  purity  which  is  moral  whiteness  and  light. 


yi/Urhr\^  Uoiiliui.^^ 


Courage,  faithful  souls  and  tried, 
Ye  who  in  his  truth  abide, 
Keeping  near  the  Saviour's  side  ! 

Ye  shall  walk  with  him  in  white  ; 
Ye  shall  reign  with  him  in  light; 
Ye  shall  share  his  glory  bright.  r.  m.  offord. 


March  8. 


J^£  £ber  libetlj  to  nxKkz  inttxczQmn,  —  Heb.  vii.  25. 

And  I  knew  that  thoji  hear  est  me  always  :  but  because  of  the  people 
which  stand  by  I  said  it,  that  they  may  belitve  that  thou  hast  sent  me. 
—  John  xi.  42. 

CHRIST  possesses  all  the  incommunicable  attributes  of 
proper,  personal  divinity.  He  is  called  the  Son  of  God 
with  reference  to  an  order  of  subsistence  we  cannot  compre- 
hend, —  an  official  subordination  cheerfully  accepted  for  our 
sakes,  and  the  assumption  of  a  human  nature  provided  by 
the  Father.  No  essential  inferiority  is  intended  ;  Christ  and 
the  Father  are  one.  This  fact  explains  the  prevalence  of  his 
intercession. 

In  order  that  the  Jews  might  know  that  he  was  one  with 
God  and  wrought  all  his  works  in  him,  Christ  preceded  the 
raising  of  Lazarus  with  an  audible  address  to  the  Father, 
adding,  "  And  I  knew  that  thou  hearest  me  always." 

It  is  a  pleasant  and  inspiring  thought  to  us  who  believe 
that  the  High-Priest  of  our  profession,  now  in  heaven,  con- 
tinues to  appear  before  God  for  us.  This  assures  us  of  ne- 
cessary temporal  good,  and  of  spiritual  blessings  in  adequate 
measure  at  appropriate  seasons  and  in  unfaiHng  supply.  In 
our  experiences  of  temptation,  conflict,  sorrow,  and  fear, 
when  burdened  with  responsibilities  and  worn  with  care,  and 
in  the  closing  moments  of  earthly  life,  Christ  will  ask  that 
we  may  receive  the  grace  we  need  and  at  last  be  received 
to  glory.  Blessed  be  God  for  the  hope  of  heaven  through 
him  who  ever  liveth  to  make  intercession  for  us  ! 

The  atoning  work  is  done, 

The  Victim's  blood  is  shed, 
And  Jesus  now  is  gone 

His  people's  cause  to  plead. 
He  stands  in  heaven  their  great  High  Priest, 
And  bears  their  names  upon  his  breast. 


March  9. 


J^is  commantimmts  are  not  gricbous.  —  i  John  v.  3. 

Take  my  yoke  upo)i  yoii,  and  learn  of  me;  for  I  am  meek  and  lo2uly 
in  heart :  and  ye  shall  find  rest  nnto  your  souls.  For  my  yoke  is  easy, 
and  my  burden  is  light.  —  Matt,  xi,  29,  30. 

IT  is  the  within  that  makes  the  without.  If  the  soul  be  jar- 
ring, no  circumstances  can  be  chiming.  If  the  inner  life 
be  smitten  with  winds  and  tossed,  the  brightest  and  stillest 
outward  prospect  will  look  stormy.  If  the  soul  but  know 
how  to  sing  inwardly,  there  shall  be  birds  enough  outside  to 
sing,  even  amid  the  most  wintry  weather.  The  great  trouble 
is  heart  trouble. 

It  is  the  philosophy  of  Christianity  that  it  searches  for  the 
soul ;  if  that  be  made  right,  prisons  will  become  palaces. 
Rest  for  soids  is  the  supreme  gift. 

The  great  Teacher  tells  us  that  the  way  of  the  reception  of 
this  supreme  gift  is  the  way  of  ihtyoke.  '  This  is  the  inexor- 
able way.  The  lawless  soul  must  be  the  clashing  soul.  I 
was  riding  smoothly  and  easily  sixty  miles  an  hour;  the  rea- 
son was,  the  train  submitted  to  the  yoke  of  the  rails.  What 
crash  and  destruction  had  the  train  determined  on  a  way  of 
its  own  !  If  I  would  have  rest  I  must  come  under  the  yoke 
of  the  divine  will.  There  can  be  no  other  path.  Sings 
the  Psalmist,  '*  I  will  walk  at  liberty  because  I  keep  thy 
commandments.'" 

And  if  we  need  teaching  and  direction  along  this  road  of 
the  yoke,  we  are  to  look  to  Christ ;  we  are  to  emulate  his 
lowliness  and  meekness.  Instant  submission  to  the  Father's 
will  was  the  meaning  of  his  life.  "  My  meat  is  to  do  the 
will  of  him  that  sent  me,  and  to  finish  his  work."  He  was 
under  the  yoke  and  so  at  rest.  What  was  for  the  elder 
Brother  is  also  for  the  brethren. 


^^u^    //cnc^li^ 


Rest  is  not  quitting  the  busy  career  ; 
Rest  is  the  fitting  the  soul  to  its  sphere. 


March  io. 


^0,  eberg  one  tijat  tjirstctfj.  — Isaiah  iv.  i. 

All  that  the  Father  giveth  me  shall  come  to  me ;  and  him  that 
cometh  to  me  I  will  in  no  wise  cast  'ont.  For  I  came  down  from 
heaven,  not  to  do  mine  own  will,  but  the  will  of  hitn  that  scfit  me.  — 
John  vi.  37,  38. 

WHEN  Jesus  said,  "  Him  that  cometh  to  me  I  will  in  no 
wise  cast  out,"  it  was  a  statement  of  such  breadth 
that  it  was  difficult  for  the  human  mind  to  receive  it.  That 
the  most  abject,  forlorn,  far-straying  sinner  would  be  received 
if  he  came  back  to  Jesus,  required  that  it  should  be  supported 
by  what  would  overwhelm  all  the  infidelity  and  depravity  of 
the  heart  of  a  sinner  who  had  the  slightest  desire  to  return  to 
God.  The  proofs  which  he  affords  are  in  the  statement,  first 
of  all,  that  "  God  so  loved  the  world  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in  him  should  not  per- 
ish, but  have  everlasting  life."  Now  he  adds  that  the  Son 
also  loved  the  world,  and  that  therefore  he  had  come  down 
from  heaven  so  as  to  put  himself  in  such  a  position  that  man 
might  come  to  him.  To  remove  every  scruple  and  silence 
every  doubt,  he  asserts  that  his  coming  was  under  the 
double  motive  of  love  for  mankind  and  devotion  to  the 
Father;  that  what  the  Father  willed  he  willed,  and  he  came 
down  from  heaven  to  carry  out  that  will ;  and  the  Father's 
will  was  that  he  should  lose  nothing  of  what  had  been  given 
him,  and  the  Father  had  given  to  him  every  single  human 
being  that  would  come  to  him.  And  so  the  blessed  Jesus 
gives  to  mankind  the  most  overwhelming  assurance  that  none 
should  be  lost  except  those  who  would  not  come  unto  liim. 


(i_aAJiiL^^  a&Q^A^ 


If  I  ask  hitn  to  receive  me 

Will  he  say  me  nay  ? 
Not  till  earth,  and  not  till  heaven 

Pass  away.  J.   NEALE   (Translation). 


March  ii. 


Purge  out  therefore  tf)c  olti  Uaben.  —  i  Cor.  v.  7. 

Take  heed  and  betvare  of  ihe  leaven  of  the  Pharisees  and  of  the 
Saddiicees.  —  Matt.  xvi.  6. 

ACCORDING  to  Luke's  record,  the  "leaven  of  the  Phari- 
sees" is  h-.'pocrisy.  A  hypocrite  is  one  who  acts  a 
part.  The  signilication  of  the  word  has  only  that  of  evil  in 
it.  That  being  so,  it  is  quite  easy  to  be  a  hypocrite,  —  a 
Pharisee;  the  difficulty  is  not  to  be  one.  There  is  constant 
need  of  the  warning.  Beware  of  hypocrisy.  Social  influences 
are  ever  at  work  to  convince  men  and  women  that  their  busi- 
ness is  to  make  their  life  a  masquerade.  Worst  of  all  is  this 
when,  as  with  the  Pharisees,  one's  religion  is  but  acting  a 
part,  an  outside  show,  a  seeming,  a  masquerade. 

God  is  light.  Light  reveals.  Shine  into  our  hearts,  O 
Light,  that  all  darkness  may  be  dispelled.  Make  us  children 
of  light,  since  it  is  a  God  of  light  we  serve. 

If  children,  then  heirs.  God  is  our  Father.  He  is  the 
living  God.  He  is  the  God  of  the  living.^  We  are  united  to 
his  Son.  He  ever  liveth.  Every  true  soul  lives  with  him, 
lives  like  him,  lives  as  long  as  he  lives.  We  will  beware  of 
the  '•  leaven  of  the  Sadducees  "  by  always  keeping  in  grateful, 
happy  memory  that  we  belong  to  the  race  of  which  Christ 
is  head ;  that  we  are  one  with  his  family  in  heaven  and 
earth. 


I  am  trusting  thee  for  cleansing        I  am  trusting  thee,  Lord  Jesus, 
In  the  crimson  flood.  Never  let  me  fall; 

Trusting  thcc  to  make  me  holy         I  am  trusting  thee  forever, 
By  thy  blood.  And  for  all. 

F.  R.  Havergal- 


March  12. 


^t  qrHqM^  tje  longins  soul.  —  psalm  cvi 


1.  9. 


TAey  that  are  zu/iole  have  no  need  of  the  physician,  but  they  that 
are  sick :  I  came  not  to  call  the  righteous^  but  sinners  to  repentance.  — 
Mark  ii.  17. 

'"T^HE  truth  taught  in  these  words  is  apparent  in  the  ex- 
1  perience  of  Christian  workers  in  every  land.  Where 
there  is  no  conviction  of  sin  there  can  be  no  fitness  to  hear 
the  Saviour's  call  to  repentance.  Many  a  man  will  admit 
that  he  is  not  in  robust  health  who  does  not  feel  ill  enough 
to  call  a  physician,  and  there  is  an  every-day  sense  of  the 
need  of  food  and  drink,  which  is  easily  satisfied.  But  the 
feeling  that  one  is  sick  unto  death,  and  the  sense  of  hunger 
and  thirst  such  as  one  has  in  the  heat  of  a  desert  with  no 
knowledge  of  a  supply  at  hand,  are  very  different  things. 
So  many  a  man  will  admit  in  a  general  way  that  he  is  a  sin- 
ner, when  the  admission  only  means  that  he  is  not  so  good  a 
man  as  he  ought  to  be ;  but  to  realize  that  one  is  really  guilty 
before  God  and  needs  the  Son  of  God  to  save  him  from  eter- 
nal punishment  is  a  very  different  thing.  It  is  only  when 
the  Holy  Spirit  brings  the  soul  to  a  sense  of  its  sinfulness 
in  the  sight  of  God  that  it  is  ready  to  hear  Christ's  call  to 
repentance  and  obey  it. 

The  gospel  call  is  addressed  to  the  hungry,  thirsty,  bur- 
dened, and  weary.  These  words  all  denote  feeling  a  deep 
sense  of  want. 


y^ifUi/^ 


His  name  is  Jesus,  and  he  died 

For  guilty  sinners  crucified  ; 

Content  to  die,  that  he  might  win 

Their  ransom  from  the  death  of  sin. 

No  sinner  worse  than  I  can  be, 

Therefore  I  know  he  died  for  me.      g.  w.  bethune. 


March  13. 


^nti  took  upon  ]}im  tf)e  form  of  a  gcrbant.  —  Phil.  ii.  7. 

/am  among  you  as  he  that  serveth.  —  Luke  xxii.  27. 

HERE  is  the  true  criterion  of  greatness,  —  willingness  to 
serve.  Judged  by  the  canons  of  the  gospel,  the  most 
illustrious  life  is  that  which  has  in  it  the  largest  ingredient  of 
sacrifice.  ''  O  God,  author  of  peace,"  runs  the  old  prayer, 
'•  whom  to  know  is  to  live ;  whom  to  serve  is  to  reign." 

Even  in  the  traditions  and  mythologies  of  the  old  heathen 
races,  the  heroes  are  men  who  proved  themselves  such  by 
their  readiness  to  dare  and  to  suffer  in  the  service  of  others. 
The  legend  of  unselfish,  much-enduring  love  has  always  been 
the  fascinating  one,  has  always  laid  hold  of  the  imagina- 
tion and  swayed  the  heart  as  none  other  does  or  can  do. 
Whether  the  central  figure  be  that  of  the  warrior  going  out 
unattended  into  the  wilderness  to  fight  the  dragon  which  has 
laid  the  country  waste,  or  that  of  the  brave  youth  leaping 
full-armed  into  the  gulf,  because  the  soothsayers  have  de- 
clared that  only  the  sacrifice  of  the  best  will  suffice  to  save 
the  city,  the  secret  of  the  story's  power  lies  in  the  specta- 
cle of  a  life  laid  down  in  order  that  other  lives  may  be  lifted 
up  and  blessed.  To  be  as  Christ  was  in  this  world,  we  also 
must  serve. 


O  Lord,  with  sorrow  and  with  shame 

We  meekly  would  confess 
How  little  we,  who  bear  thy  name, 

Thy  mind,  thy  ways,  express. 

Give  us  thy  meek,  thy  lowly  mind; 

We  would  obedient  be, 
And  all  our  rest  and  pleasure  find 

In  fellowship  with  thee. 

J- 


March  14. 


ISc  careful  for  notfjmig.  — phil.  iv.  6. 

Which  of  you  by  taking  thought  can  add  one  cubit  unto  his  stature  ? 
Take  therefore  no  thought  for  the  morroia :  for  the  morrow  shall 
take  thought  for  the  things  of  itself .  Sufficient  unto  the  day  is  the  evil 
thereof.  —  Matt.  vi.  27,  34, 

CHRIST'S  teaching  is  this:  "Ask  questions;  question 
anxiety  out  of  existence."  There  is  no  power  equal  to 
a  question.  A  question  walks  right  into  the  soul  and  com- 
pels it  to  think.  See  God  amid  the  majesty  of  the  whirl- 
wind, firing  a  volley  of  questions  at  the  self-sufficient  Job  ! 
That  volley  did  what  the  combined  learning  of  the  Orient 
failed  to  do.  It  brought  down  self-sufficiency.  Christ  in 
the  Sermon  on  the  Mount  has  given  us  a  volley  of  questions 
wherewith  to  bring  down  anxiety.  Ask  yourselves,  What 
reason  is  there  for  anxiety?  God  has  given  you  the  higher 
gifts,  "life  and  body."  Is  it  reasonable  to  suppose  that  he 
will  deny  you  the  lower  gifts,  "food  and  raiment.^"  Ask 
yourselves.  What  profit  is  there  in  anxiety.^  Can  it  sweep 
away  the  limitations  in  which  men  find  themselves?  Ask 
yourselves,  Does  anxiety  accord  with  the  teachings  of  na- 
ture? What  do  the  flowers,  robed  in  their  golden  garments, 
say  ?  What  do  the  birds,  picking  their  daily  food  out  of  the 
ground,  say?  Does  anxiety  accord  with  your  divine  sonship, 
or  with  God's  fatherhood,  or  with  the  future  which  God  has 
depicted  for  his  people?  That  future  is  all  golden.  It  is 
full  of  promises  and  songs  and  glories.  It  carries  in  it  an 
endless  heaven. 

We  expect  a  bright  to-morrow;  all  will  be  well. 
Faith  can  sing  through  days  of  sorrow,  All,  all  is  well. 

On  our  Father's  love  relying, 

Jesus  every  need  supplying, 

Or  in  living,  or  in  dying, 

All  must  be  well.  mrs.  m.  b.  peters. 


March  15. 


Eijt  3Lorti  lookctf)  on  tje  Jcart.  —  i  Sam.  xvi.  7. 

Ve  are  they  which  justify  yourselves  before  nieti  ;  but  God  kuoweth 
your  hearts :  for  that  7vhich  is  highly  esteetned  among  vien  is  abotni- 
nation  in  the  sight  of  God.  —  Luke  xvi.  15. 

"  JUSTIFY   yourselves;"   that  is,  pass  yourselves   off   as 
I     righteous.      Pretended    righteousness    often    deceives 
men,  and  the  pretender  is  able  to  win  on  their  esteem.     But 
such  a  man  is  an  '"abomination  in  the  sight  of  God." 

How  easy  to  justify  ourselves  before  men !  for  "  man 
looketh  on  the  outward  appearance,  but  the  Lord  looketh  on 
the  heart."  And  how  difficult  to  justify  ourselves  before 
God !  I  was  once  resting  on  my  oars  on  Lake  George. 
Glancing  over  the  gunwale  of  my  boat,  I  found  that  I  could 
look  through  the  crystal  water  for  at  least  fifty  feet,  to  the 
bottom  of  the  lake,  and  I  could  see  stones,  trunks  of  fallen 
trees,  and  the  fish  darting  through  the  water  hither  and 
thither.  So  God  looks  into  our  hearts.  His  eyes  search  out 
every  secret  thing,  whether  it  be  good  or  bad.  Then  let  us 
pray,  "  Create  in  me  a  clean  heart,  O  God,  and  renew  a  right 
spirit  within  me." 

A  pretence  of  righteousness  is  not  righteousness.  It  was 
the  publican  who  went  down  to  his  house  "justified"  after 
prayer,  and  not  the  man  who  piously  thanked  God  that  he 
was  a  model  of  observance  of  religious  and  ethical  proprieties. 


/7^ 


Spirit  of  purity  and  grace, 

Our  weakness  i)itying  see  ; 

Oh,  make  our  hearts  thy  dwelling-place, 

And  worthier  thee ! 

Harriet  Auber. 


March  i6. 


2L£t  gour  spmfj  be  alinags  initj  grace.  —  Col.  iv.  6. 

^z/^  let  your  conumcnicatioii  be,  Yea,  yea ;  Nay,  nay :  for  whatso- 
ever is  more  than  these  cometh  of  evil.  —  Matt.  v.  37. 

WHAT  gift  so  valuable  and  such  a  source  of  pleasure 
as  that  of  speech,  conversation, — the  expression  of 
thought  between  man  and  man  !  And  yet  what  gift  so  liable 
to  abuse  !  The  Teacher  who  "  spake  as  never  man  spake  " 
here,  in  his  Sermon  on  the  Mount,  shows  us  how  to  beware  of 
this  evil.     He  warns  us  to  let  our  words  be  few. 

Careless  speech  tends  to  frivolity.  He  who  utters  many 
words  will  speak  many  ill-advised,  foolish  things. 

We  should  be  on  our  guard  also  against  rash,  hasty 
speech.  This  is  the  most  frequent  source  of  unkindness,  of 
uttering  angry,  heart-aching  words.  "  A  soft  answer  turneth 
away  wrath  :  but  grievous  words  stir  up  anger"  (Prov.  xv.  i). 

Heeding  this  precept  will,  too,  keep  us  from  i?npiety. 
It  was  because  he  reflected  before  he  spoke  that  Job 
•'  charged  not  God  foolishly  "  with  unjust  providential  deal- 
ings, and  "  in  all  this  did  not  sin  with  his  lips  "  (Job  ii.  10). 

Few  w^ords,  again,  are  the  more  likely  to  be  resolute,  deci- 
sive words.  A  positive  "  Nay  "  to  the  tempter,  how  often  it 
has  rescued  a  youth  from  vice,  or  saved  a  soul  to  heaven, 
where  compromising  speech  would  have  lost  both  ! 

Let  us  remember  then,  each  day,  this  counsel  of  Jesus  and 
begin  it  with  the  Psalmist's  prayer :  "  Set  a  watch,  O  Lord, 
before  my  mouth  ;  keep  the  door  of  my  lips  "  (Psalm  cxli.  3). 


^UMiuA  c:>^,  ^^^^^AniM^/n/Uc{^. 


Direct,  control,  suggest,  this  day, 

All  I  design,  or  do,  or  say, 

That  all  my  powers,  with  all  their  might, 

In  thy  sole  glory  may  unite. 


Bishop  Ken. 


March  17. 


i^ot  inilliug  tfjat  ang  sfjoulti  pcrisj.  —  2  peter  iii.  9. 

For  God  sent  not  his  Son  into  the  world  to  condemn  the  world;  but 
that  the  world  through  him  might  be  saved.  —  JOHN  iii.  17. 

HOW  unlike  the  usual  ways  of  subduing  rebels  was  that 
taken  by  God  !  Daring  insurrections  against  law  and 
order  commonly  meet  with  tremendous  retribution  among 
men.  *'  Clemency,"  we  are  told,  "  would  be  misplaced  kind- 
ness ;  severity  is  kindness  in  the  end.  Show  no  mercy  to 
old  or  young  till  you  have  stamped  out  the  last  ember  of 
rebellion." 

"  As  the  heavens  are  higher  than  the  earth,  so  are  my  ways 
above  your  ways  and  my  thoughts  above  your  thoughts." 
"  God  sent  not  his  Son  into  the  world  to  condemn  the  world, 
but  that  the  world  through  him  might  be  saved." 

Did  ever  messenger  from  an  offended  king  cause  his  ad- 
vent among  rebels  to  be  proclaimed  with  songs  of  "glory  to 
God  in  the  highest,  on  earth  peace,  good-will  to  men  "? 

What  a  gift  God  gave  to  the  world  when  he  gave  his  Son  ! 
What  store  of  heaven's  light  and  love  and  joy,  of  all  that 
heals  our  disorders,  brightens  our  life,  sweetens  the  breath  of 
society,  mitigates  the  gloomy  suffering  and  death  and  throws 
brightness  on  the  eternal  future,  came  into  our  world  with 
him  !  O  blind  foolish  world,  that  will  not  receive  the  gift, 
and  like  the  poor  worldlings  of  Gadara,  entreats  God's  Son 
to  depart  out  of  its  coasts  ! 


Delay  not,  delay  not ;  O  sinner,  draw  near  ! 

The  waters  of  life  are  now  flowing  for  thee  ;. 
No  price  is  demanded,  the  Saviour  is  here, 

Redemption  is  purchased,  salvation  is  free. 

Thomas  Hastings. 


March  i8. 


n  to  me.— Solomon's  Song  v.  2. 

Behold,  I  stand  at  the  door,  and  knock:  if  any  man  hear  my  voice, 
and  open  the  door,  1 7vill  cotne  in  to  hi?n,  and  ivill  sup  %vith  him,  and 
he  with  me.  —  Rev.  iii.  20. 

BEHOLD  the  dignity  of  man  !  The  heart  is  a  palace 
barred  and  bolted,  kept  by  man,  and  Christ  his  Maker 
allows  him  to  hold  the  key,  and  will  not  force  a  way  in.  Be- 
hold the  interest  in  man !  Gracious  powers  from  above 
gather  about  him  in  pity  and  love,  and  out  of  the  midst  of 
these  Christ  knocks  and  asks  admission.  No  other  being  is 
the  centre  of  such  interest.  Behold  the  privilege  of  man  ! 
If  he  hear  the  entreaty  and  open  the  door,  the  Son  of  God 
will  come  in  and  dwell  with  him.  Behold  the  blessedness 
of  man  !  The  soul  into  which  Christ  thus  enters  has  Christ 
sup  with  him  and  he  with  Christ.  Note  the  order  :  Christ 
first  comes  down  and  sups  with  him  and  then  takes  him  up  to 
sup  with  himself,  —  Christly  communion  with  Christ  as  leader, 
up  the  ever-higher  Christly  ranges.  Here  is  the  highest  bliss, 
and  Christ  stands  at  the  door  of  our  hearts  and  knocks, 
offering  it. 

# 

O  Jesus,  thou  art  knocking  ; 

And  lo !  that  hand  is  scarred, 
And  thorns  thy  brow  encircle, 

And  tears  thy  face  have  marred. 
O  love  that  passeth  knowledge. 

So  patiently  to  wait ! 
O  sin  that  hath  no  equal, 

So  fast  to  bar  the  gate  ! 


March  19. 


(goti  \ohti\)  a  cheerful  jgibcr.  — 2  Cor.  ix.  7. 

Freely  ye  have  received,  freely  give.  —  Matt.  x.  8. 

SIR  ISAAC  NEWTON  said  that  matter  is  capable  of 
such  condensation  that  the  whole  earth  might  be  com- 
pressed into  the  size  of  a  cannon-ball.  Here  are  two  words 
that  contain  the  whole  gospel,  both  of  salvation  and  service : 
receiving,  giving. 

Imparting  is' both  the  end  for  which  we  receive  and  the 
condition  upon  which  we  receive  more.  The  inflow  of  a 
fountain  is  in  order  to  its  outflow,  and  must  cease  when  the 
outflow  stops.  He  is  but  a  "  dead  sea  "  who  receives  without 
imparting.  As  Canon  Wilberforce  says,  the  substance  of  all 
duty  is,  "Admit,  submit,  commit,  transmit." 

We  have  received  freely.  The  priceless  boons  of  nature 
—  sunshine,  rain  and  dew,  atmosphere  —  are  without  price, 
while  beyond  price.  Heaven  itself  may  be  had  for  the  ask- 
ing. God  lives  to  give;  and  all  true  living  is  free  and  con- 
stant giving.  The  godlike  soul  is  not  a  cold  and  barren  peak 
or  arid  desert,  but  a  broad  and  beautiful  valley  with  waving 
harvests  and  singing  streams. 

Giving  is  the  secret  of  joy.  "  It  is  more  blessed  to  give 
than  to  receive,"  for  it  is  the  bliss  of  God ! 


That  man  may  last,  but  never  lives 
Who  inuch  receives,  but  nothing  gives; 
Whom  none  can  love,  whom  none  can  thank,  — 

Creation's  blot,  creation's  blank  ! 

Gibbons. 


March  20. 


En  f)im  tiindUt!)  all  tlje  fulness  ot  tfje  (^otiljeati. 

Col.  ii.  9. 
I  and  my  Father  are  one.  —  John  x.  30. 

WE  have  here  one  of  the  briefest  and  yet  sublimest  words 
spoken  by  the  Son  of  God  concerning  his  blessed 
person.  A  colossal  word,  akin  to  another,  "Which  of  you 
convinceth  me  of  sin  ? "  and  alike  in  majesty  to  his  decla- 
ration, "  I  am  the  light  of  the  world." 

The  Jews  understood,  for  they  answered,  "  Thou  makest 
thyself  God  ;  "  but  they  were  hardened  in  unbelief,  and  took 
up  stones  again  to  stone  him. 

The  rock  of  offence  to  the  Jews  is  our  unspeakably  pre- 
cious treasure.  We  know  what  Jesus  designed  to  teach. 
One  with  the  Father,  so  spake  he,  one  in  life  and  one  in 
love,  and  gave  as  proofs  his  stupendous  works  as  Saviour 
of  mankind,  —  one  in  grandeur,  power,  and  glory  with  the 
Father,  of  whom  John  also  testified,  "And  we  beheld  his 
glory." 

Concerning  his  redeemed  the  voice  of  Jesus  says,  "  I  give 
unto  them  eternal  life.  They  shall  never  perish."  Wherein 
Hes  the  pledge  that  God  will  do  as  he  has  engaged?  WHiere 
is  our  hope  securely  anchored  ?  Who  guarantees  to  the  be- 
liever perfect  assurance  of  salvation  through  life  and  through 
the  swelling  waves  of  Jordan  ? 

"  My  Father,  which  gave  them  me,  is  greater  than  all." 
He  gave  them  to  be  redeemed  and  "  kept,"  and  "  I  and  my 
Father  are  one !  " 


Teach  us  to  know  the  Father,  Son, 
And  thee,  of  both  to  be  but  One, 
That  through  the  ages  all  along 
This,  this  may  be  our  endless  song  : 
"  Praise  to  thy  eternal  merit, 
Father,  Son,  and  Holy  Spirit." 

Bishop  J.  Cosin  (Tra>tsiati\>v.). 


March  21. 


OTatcf)  unto  pragcr.  —  i  Peter  iv.  7. 

Be  watchful,  and  strengthen  the  things  which  remain,  that  are 
ready  to  die :  for  I  have  not  found  thy  works  perfect  before  God. 
Remember  therefore  how  thou  hast  received  and  heard,  and  hold 
fist,  and  repent.  If  therefore  thou  shall  not  ivatch,  I  will  come  on 
thee  as  a  thief  and  thou  shall  not  knozu  ivhat  hour  I  will  come  upon 
thee.  —  Rev.  iii.  2,  3. 

IN  his  counsel  to  his  disciples,  as  he  was  about  to  die, 
Jesus  repeatedly  used  one  memorable  word,  Watch  ! 
After  sixty  years  he  renews  this  solemn  counsel.  Watch  !  So 
then,  all  with  us  depends  upon  watchfulness. 

Watchfulness  remembers.  It  recalls  the  two  cardinal  facts, 
—  our  sin,  God's  grace  in  Jesus  Christ.  The  Holy  Spirit's 
office  is  to  stimulate  the  memory  of  these  central  facts.  Thus 
he  daily  renews  the  soul. 

Watchfulness  holds  fast  its  grasp  of  the  faith  once  deliv- 
ered to  the  saints,  its  conscious  clasp  of  the  hand  of  the 
Saviour.  We  ever  tend  to  lose  our  hold.  It  needs  ever  to 
be  renewed. 

Watchfulness  repents.  Life  begins  anew,  as  it  began  at 
the  first,  with  penitence.  Observe  the  sequence  of  experi- 
ences, —  remembrance,  a  new  resolution,  repentance. 

Watchfulness  makes  ready  for  the  coming  of  the  Lord. 
We  must  be  ready  at  the  hour.  He  comes  suddenly  to  all 
men  ;  to  the  watcher  as  a  bridegroom,  but  to  the  careless  as 
a  thief.     What  I  say  unto  you,  I  say  unto  all :  Watch  ! 


Christian,  seek  not  yet  repose  ; 

Cast  thy  dreams  of  earth  away. 
Thou  art  in  the  midst  of  foes ; 

Watch  and  pray. 


CltARI,OTTR    ELLIOTT, 


•  March  22. 


I^is  compassions  fail  not.  —  Lam.  iii.  22. 

Fear  not :  believe  oily,  and  she  shall  be  made  whole.  —  LuKE  viii. 
50- 

THIS  word  "  F'ear  not,"  of  our  divine  Lord,  is  one  many 
times  repeated  in  his  life  and  ministry.  It  is  full  of 
compassion,  comfort,  and  cheer.  When  the  sad  message 
came  to  the  ruler  of  the  synagogue,  "Thy  daughter  is  dead, 
trouble  not  the  Master,"  the  words  sprang  from  Christ's 
lips  at  once,  so  that  the  faith  of  Jairus  had  no  time  to 
waver:  "Fear  not:  believe  only."  Jesus  immediately  sum- 
mons him  to  a  trust  in  the  almightiness  of  him  to  whom  he 
had  appealed. 

Our  Lord  in  this  incident  joins  himself  in  tender  sympathy 
to  the  sorrows  of  hojne  life.  He  crosses  the  threshold  of 
the  domestic  sanctuary,  and  with  divine  power  and  divine 
love  brings  "  beauty  for  ashes,  the  oil  of  joy  for  mourning, 
the  garment  of  praise  for  the  spirit  of  heaviness." 

Here  we  learn  the  tender  compassion  of  Christ,  the  all-suf- 
ficiency of  Jesus,  and  the  reality  of  faith,  as  a  personal  trust 
in  a  personal  Saviour,  who  is  able  and  wiUing  to  heal,  to 
help,  and  to  save.  Jesus  is  just  as  real,  as  personal,  as  near, 
as  loving  to-day  as  in  the  days  of  his  flesh.  He  hears  your 
cry,  and  feels  the  clinging  of  your  faith  about  his  heart. 


J^^^  S..^^ 


^^/t^^C^^^i^^^^^yi^^ 


But  warm,  sweet,  tender,  even  yet 

A  present  help  is  he  ; 
And  love  has  yet  its  Olivet, 

And  love  its  Galilee. 

The  healing  of  the  seamless  dress 

Is  by  our  beds  of  pain. 

We  touch  him  in  life's  throng  and  press, 

And  we  are  whole  again. 

JOHN  G.  wn 


March  23. 


i^o  rontinttuation  to  tfjcm  Infjicfj  arc  in  Cfjvist  testis. 

Romans  viii.   i. 

Verily,  verily,  I  say  luito  yore,  He  that  heareth  my  word,  and  be- 
lic7>et/i  on  him  that  sent  me,  hath  everlasting^  life,  and  shall  not  come 
into  condemnation  ;  Imt  is  passed  from  death  tinto  life.  —  John  v.  24. 

HATH  eternal  life,"  is  the  reading  of  the  Revision, 
The  phrase  thus  comes  into  accord  with  John  xvii. 
3,  "  This  is  life  eternal,"  etc.  Eternal  is  a  better  word  than 
everlasting,  and  has  a  richer  meaning.  Everlasting  makes 
us  think  only  of  time  endlessly  prolonged,  which  is  dull  and 
dreary.  Eternal  has  to  do  with  a  region  of  condition  in 
which  the  hour-glass  and  the  curfew  are  irrelevant.  Years 
do  not  add  themselves  together  to  niake  eternity.  The  eter- 
nal is  not  a  matter  of  addition  or  multiplication,  but  is  as  sim- 
ple and  uncompounded  as  is  he  who  inhabiteth  eternity.  The 
real  genius  of  the  eternal  may  all  be  comprised  in  a  single 
instant,  as  the  real  totality  of  God's  presence  may  be  con- 
tained in  a  cubic  inch.  Hence  Christ  does  not  say,  shall 
have,  but  hath  ;  will  be  life  eternal,  but,  this  is  life  eternal. 
Christ  thus  conjugates  eternal  life  in  the  present  tense  for 
the  reason  that  it  has  no  tense ;  just  as  no  one  would  ever 
think  of  dating  honesty,  or  labelling  righteousness  1888. 
Eternity  is  a  divine  attribute;  by  derivation  we  become 
eternal  in  Christ.  In  Christ  we  become  seasoned  with  the 
eternal,  and  are  eternal,  —  an  instant  matter,  not  a  thing  to 
hope  for.  "This  is  life  eternal."  He  that  believeth  hath 
eternal  life. 


'Tis  eternal  life  to  know  him. 

Oh,  how  he  loves  ! 
Think,  oh,  think  how  much  we  owe  him  ! 

Oh,  how  he  loves  ! 
With  his  precious  blood  he  bought  us. 
In  the  wilderness  he  sought  us, 
To  his  fold  he  safely  brought  ns. 

Oh,  how  he  loves!  mariannk  nunn. 


March  24. 


OTrittm  m  tf)£  3LamJj*0  took  ai  life.  — Rev.  xxi.  27. 

Notwithstanding  in  this  rejoice  not,  that  the  spirits  are  subject  nnto 
yon  ;  but  rather  rejoice,  because  your  names  are  tvritten  in  heaven.  — 
Luke  x.  20. 

THE  desire  of  power  is  not  wrong  in  itself.  Power  may 
be  desired  from  the  purest  motives  and  exercised  for 
the  noblest  ends.  The  seventy  found  the  demons  subject 
unto  them  through  the  name  of  their  Master,  and  it  was  nat- 
ural that  they  should  rejoice  therein.  It  was,  no  doubt,  a 
benignant  joy  with  them.  But  the  exercise  of  this  power 
might  be  associated  with  vanity  and  self-seeking;  nay,  it 
may  consist  with  the  utter  absence  of  saving  grace  (see  Matt, 
vii.  22,  23).  Therefore,  says  the  Lord,  "  Rejoice  not  that  the 
spirits  are  subject  unto  you."  There  is  a  ground  of  joy  so 
superior  to  the  exercise  of  any  miraculous  powers,  that  our 
Lord  would  have  his  followers  forget  them  all  in  view  of  a 
purer  and  far  better  prerogative  :  it  is  that  their  names  are 
written  in  heaven.  Their  citizenship  is  there.  Here,  in- 
deed, is  cause  for  joy,  —  joy  that  swallows  up  every  other 
joy  ;  a  joy,  too,  that  sweetens  the  bitterest  cup  on  earth.  The 
humblest'believer  in  Jesus  may  say.  My  name  is  written  in 
heaven ! 

Yet,  amid  this  rejoicing  in  hope,  the  devout  and  thoughtful 
believer  will  also  say.  But  is  my  name  verily  written  in 
heaven  ?  What  evidence  have  I  of  it  ?  Have  I  the  witness 
of  the  Spirit  that  I  am  born  of  God?  Do  the  principles  of 
the  gospel  of  Christ  control  my  heart  and  my  life.^  If  so, 
well  may  I  rejoice:  heaven  is  assured  to  me. 


In  thy  fair  book  of  life  and  grace, 
Oh,  may  I  find  my  name 

Recorded  in  some  humble  place, 
Beneath  my  Lord,  the  Lamb ! 


March  25. 


goiir  life  is  f)iti  initfj  Christ  in  (^oti.  — Col.  iii.  3. 

/^<7r  rtrj-  /"/^^  Father  hath  life  in  himself;   so  hath  he  given  to  the  Son 
to  have  life  in  himself.  —  John  v.  26. 

THE  gospel  assumes  and  illustrates  the  doctrine  of  the 
Trinity.  The  ineffable  relations  of  the  Father,  Son, 
and  Holy  Ghost  are  all  recognized  and  embodied  in  the  struc- 
ture of  the  economy  of  grace.  As  in  the  constitution  of  the 
Godhead  the  Father  is  first,  the  Son  second,  and  the  Holy 
Ghost  third,  —  the  Son  being  from  the  Father,  and  the  Holy 
Ghost  from  the  Father  and  the  Son,  —  so  in  the  arrangements 
into  which  they  have  entered  for  the  salvation  of  men,  the 
Father  stands  at  the  fountain-head  carrying  out  the  eternal 
purpose  of  mercy  through  the  Son  and  Spirit.  The  text  car- 
ries us  back  into  the  fathomless  depths  of  this  glorious  mys- 
tery, and  represents  the  Son  as  the  God-man,  as  receiving 
from  the  Father  for  redemptive  ends  a  life  which  is  as  truly 
divine  and  self-contained  as  that  possessed  by  the  Father 
himself.  This  life,  in  all  its  divine  vigor,  is  exercised  by  him 
in  the  impartation  of  spiritual  life  to  souls  dead  in  trespasses 
and  sins,  and  shall  at  last  be  revealed  with  majesty  and 
power  in  the  resurrection  of  the  dead.  Truly  "  our  life  is  hid 
with  Christ  in  God."  Its  guarantee  and  pledge  are  bound  up 
indissolubly  by  covenant  with  the  vital  relations  of  the  God- 
head itself. 


/^^W-^^^a^:^. 


Jesus  is  God  !  Oh,  could  I  now 
But  compass  land  and  sea, 

To  teach  and  tell  this  single  truth, 
How  happy  should  I  be  ! 

Oh,  had  I  but  an  angel's  voice 
I  would  proclaim  so  loud  : 

Jesus,  the  good,  the  beautiful, 
Is  everlasting  God. 


March  26. 


?i2Efjo  art  tjou  t{)at  jiitigest  anotjcr?— James  iv.  12. 

And  why  beholdest  thou  the  mote  that  is  in  thy  brother'' s  eye,  but 
perceivest  not  the  beam  that  is  in  thine  ozvn  eye  ?  —  LuKE  vi.  41. 

TO  see  a  mote  in  my  neighbor's  eye  when  a  beam  is  in 
mine  own  eye  is  physically  impossible.  To  see  and 
measure  my  neighbor's  sins  when  I  am  committing  sins  my- 
self, is  morally  impossible.  The  Pharisee  deciding  that  he 
was  not  "  as  other  men  are  "  was  a  blind  man  passing  him- 
self off  for  a  professor  of  ophthalmology.  No  wonder  that 
Christ  says  to  such,  "  Thou  hypocrite,  first  cast  out  the  beam 
out  of  thine  own  eye  :  and  then  shalt  thou  see  clearly  to  cast 
out  the  mote  out  of  thy  brother's  eye." 

Judging  how  far  my  neighbor's  soul  is  wanting  in  confor- 
mity to  God's  law  will  become  my  business  when  there  is  no 
longer  in  me  any  want  of  conformity  ;  hence  it  will  never 
become  my  business.  "  Let  us  not  therefore  judge  one  an- 
other any  more."  The  judgment  seat  is  reserved  for  the  holy 
Christ,  whose  eyes  without  beam  or  mote  see  all  things 
perfectly. 

This  much  however  I  may  decide  now,  —  that  never  can  my 
neighbor's  sin,  viewed  as  to  its  power  to  obscure  my  vision  of 
things  worth  seeing,  be  to  me  more  than  a  mote.  But  my  sin, 
because  it  is  my  sin,  becomes  a  beam  preventing  my  seeing 
God  and  the  pure  and  heavenly. 

"  Search  me,  O  God,  and  know  my  heart :  try  me,  and  know 
my  thoughts :  and  see  if  there  be  any  wicked  way  in  me,  and 
lead  me  m  the  way  everlasting." 

Forget  not  thou  hast  often  sinned, 

And  sinful  yet  must  be  ; 
Deal  gently  with  the  erring  one, 

As  God  has  dealt  with  thee. 

Fletcher. 


March  27. 


Come  boltilu  unto  tfje  tfirone  of  grace. —  Heb.  iv.  16. 

And  whatsoever  ye  shall  ask  in  my  name,  that  tuill  I  do,  that  the 
Father  ??iay  be  ^<^loriJied  in  the  Son.  If  ye  shall  ask  anything  in  my 
name,  I  ihill  do  it. — John  xiv.  13,  14. 

THE  connection  of  this  absolute  promise  shows  its  im- 
mense value.  Many  stumble  at  the  words  of  the 
previous  verse:  "Verily,  verily,  I  say  unto  3'Ou,  He  that 
believeth  on  me,  the  works  that  I  do  shall  he  do  also  ;  and 
greater  works  than  these  shall  he  do  ;  because  I  go  unto  my 
Father."  They  fail  to  see  the  connection  of  the  last  clause, 
''  Because  I  go  unto  my  Father."  Christ  is  not  dead,  but 
alive  again  from  the  dead,  with  all  power  in  heaven  and 
earth.  Therefore  he  says,  "  Whatsoever  ye  shall  ask  in  my 
name  I  will  do."  This  is  present  supernatural  pozfer  through. 
the  believer  that  is  promised.  The  secret  is  in  verses  10, 
II  :  "  Believest  thou  not  that  I  am  in  the  Father,  and  the 
Father  in  me  ?  the  words  that  I  speak  unto  you  I  speak  not 
of  myself :  but  the  Father  that  dwelleth  in  me,  he  doeth  the 
works.  Believe  me  that  I  am  in  the  Father,  and  the  Father 
in  me  :  or  else  believe  me  for  the  very  works'  sake."  This  is 
the  mystical  union  of  the  Father  and  the  Son.  He  prays  for 
the  same  in  us  (John  xvii.  21). 

This  unity  means  that  the  will  of  God  is  our  will,  and  our 
obedience  means  such  a  ready  listening  to  his  voice  from 
abiding  in  him  that  he  answers  us  by  doing  that  which  we 
desire  of  him  (i  John  iii.  22).  Our  works  are  to  reveal 
Christ  to  the  world,  as  his  works  reveal  God  to  us. 


Come,  my  soul,  thy  suit  prepare  ; 
Jesus  loves  to  answer  prayer. 
He  himself  has  bid  thee  pray, 
Therefore  will  not  say  thee  nay.     newton. 


March  28. 


ILct  tjlS  mmtl  ht  in  gOU,  — Phil.  ii.  5. 
Wist  ye  not  that  I  must  be  about  my  Father  s  business  ?  —  LuKE  ii.  49. 

OUT  of  all  the  gracious  words  which  hallowed  the  child- 
hood of  Jesus,  these  alone  have  been  preserved.  The 
link  of  golden  speech  seems  to  bind  the  incarnate  Christ-life 
to  that  mystery  of  eternity,  when  the  "  Only  Begotten  of  the 
Father  "  assumed  the  right  to  become  a  ransom  for  fallen 
man.     "  Lo  !  I  come.     I  delight  to  do  thy  will,  O  my  God." 

Whether  as  a  key  to  all  the  obedience  and  sacrifice  of  the 
mediatorial  work,  or  the  motto  of  every  consecrated  life,  the 
sublime  sentence  is  lovingly  cherished. 

Happy  are  we  when  we  apprehend  as  Jesus  did  the  father- 
hood of  God. 

In  that  supreme  hour  when  filial  love,  born  of  the  "spirit 
of  adoption,"  cries  "  Abba,  Father,"  we  will  realize,  as  did 
the  holy  Child  in  the  temple,  that  the  aJl-absorbing  business 
of  life  is  our  "  Father's  business."  We  should  have  no  busi- 
ness which  may  not  with  its  best  results  be  offered  upon  the 
divine  altar;  while  all  that  work  which  is  peculiar  to  his 
kingdom  we  should  make  our  own. 

As  of  such  a  service,  one  says,  /  must,  compulsion  ceases, 
and  the  word  glows  with  the  enthusiasm  of  a  voluntary 
sacrifice. 

"  'T  is  love,  not  duty,"  shall  we  sing?  Nay,  rather,  "  Love 
is  duty."  When  love  commissions  a  child  of  God,  the  sweet- 
est companionship  and  highest  earthly  joys  fail  to  call  him 
from  the  delighted  service. 


L^ryt^U^^cU/  Oa. 


^yL/^-CCr 


Such  was  thy  truth  and  such  thy  zeal, 
Such  deference  to  thy  Father's  will, 
Such  love  and  meekness  so  divine, 
I  would  transcribe  and  make  them  mine. 

Watts. 


March  29. 


jFor  gour  safety  je  became  poor.  —  2  Cor.  viii.  9. 

Foxes  have  holes,  and  birds  of  the  air  have  uests  ;  but  the  Son  of 
man  hath  not  where  to  lay  his  head.  —  LUKE  ix.  58. 

IT  is  the  glory  of  faith  that  it  •'  esteems  the  reproach  of 
Christ  greater  riches  than  the  treasures  in  Egypt ;  for  it 
looks  away  to  the  recompense  of  the  reward."  Thus  Jesus, 
the  Son  of  God  and  the  Son  of  man  in  his  one  person,  when 
on  earth  as  our  good  Shepherd  and  great  Captain,  to  seek 
and  save  the  lost  by  his  life  of  self-sacrifice  and  sufferings, 
was  able  to  "  endure  the  cross,  despising  the  shame,"  by  look- 
ing to  "the  glory  that  should  follow."  No  person  can  be 
trained  for  the  service  of  Christ  and  follow  his  example  with- 
out the  discipline  of  tribulation  and  faith  fixed  on  Christ  in 
his  glory.  In  ujiion  with  him  through  his  Holy  Spirit,  we 
will  make  cheerfully  any  sacrifice,  and  rejoice  in  toil  and 
tribulation  to  "  follow  him  fully,"  as  did  Caleb  and  Joshua. 

Then  at  length  shall  we  feel  as  Caleb  and  Joshua  felt, 
when,  as  Israel  were  on  the  bank  of  Jordan,  these  two  old 
soldiers  wath  armor  on  were  at  their  post  in  the  ranks,  wait- 
ing for  the  sound  of  the  trumpet,  the  signal  for  the  advance 
in  their  last  march  across,  dry-shod,  into  ''the  good  land  be- 
yond Jordan."  This  King  of  glory,  the  Conqueror  "  crowned 
with  many  crowns,"  —  once  the  poor  man  of  Galilee,  —  is 
still  in  tender  sympathy  with  his  redeemed  ones,  and  as  the 
good  Shepherd  will  ever  "  lead  them  to  living  fountains  of 
waters  and  wipe  away  all  tears  from  their  eyes." 


/^Mf'/i^^ 


't/m^ruKi}, 


Who  suffer  with  our  Master  here, 
We  shall  before  his  face  appear, 

And  by  his  side  sit  down  ; 
To  patient  faith  the  prize  is  sure, 
And  all  that  to  the  end  endure 

The  cross,  shall  wear  the  crown. 

C.  Wesley. 


March  30. 


J^aijing  lobcti  tjis  present  inorltJ.  — 2  Tim.  iv.  10. 

Ve^  lackest  thoii  one  thing:  sell  all  that  thou  hast,  and  distribute 
unto  the  pooi',  and  thon  shall  have  treasure  in  heaven  :  and  come, 
follow  me.  —  Luke  xviii.  22. 

LACK  of  one  thing  may  be  fatal,  —  lack  of  one  stone  in 
the  arch  ;  of  attention  to  one  leak  in  the  ship ;  lack  of 
saving  faith  in  the  soul.  Lack  of  one  thing  led  the  young 
ruler  to  make  "  the  great  refusal,"  and  turn  his  back  on  the 
Redeemer, 

No  sacrifice,  needful  to  the  following  of  Christ,  to  be  with- 
held ;  all  sacrifice  in  vain  without  the  following.  Sell  and 
follow. 

To  every  life  marred  by  a  single  sin  or  by  a  single  imper- 
fection, and  to  every  service  of  heart,  lip,  or  hand,  comes  the 
word,  "  One  thing  thou  lackest." 

Self-denying  distribution  to  the  needy  in  the  name  of 
Christ  is  a  deposit  laid  up  in  heaven  to  be  received  again 
with  usury. 

Had  this  young  man  obeyed,  possibly  he  had  been  called 
to  some  high  and  incalculably  useful  office  in  Christ's  king- 
dom,—  perhaps  to  be  an  apostle  in  the  place  of  Judas;  per- 
haps to  write  a  gospel  or  an  epistle  to  be  read  by  the  godly 
to  the  end  of  time. 

No  one  can  foresee  to  what  place  in  the  kingdom  the 
obedient  soul  may  be  assigned. 


a^efb^ 


je^j^L^ 


God  calling  yet !     I  cannot  stay  ; 

My  heart  I  yield  without  delay. 

Vain  world,  farewell !  from  thee  I  part; 

The  voice  of  God  hath  reached  my  heart. 

Miss  J.   BORTHWICK  (Translation). 


March  31. 


ISclietiing,  gc  rejoice  iuitf)  jog  xmspcakable .  —  i  Peter  i.  8. 

And  ye  11070  therefore  have  sorro7u :  but  fivill  see  you  again,  and 
your  heart  shall  rejoice,  and  your  joy  no  man  taketh  from  you.  — 
John  xvi.  22. 

COMFORTIxNG  words  for  sorrowing  souls.  "In  this 
world  ye  shall  have  tribulation."  It  is  a  common  ex- 
perience of  the  saints,  and  a  necessary  discipline.  But  sanc- 
tified sorrow  is  more  than  compensated. 

Those  words  of  Jesus,  "  I  go  away,"  together  with  an  in- 
timation of  other  trials,  brought  anguish  to  the  disciples. 
How  true,  "  Ye  have  sorrow  now  "  !  But  "  I  will  see  you 
again  "  brought  adequate  consolation.  The  cross  bore  him 
from  their  sight,  but  he  saw  them  again  and  they  saw  him  ; 
and  though  the  clouds  received  him,  yet  in  spirit  he  remained 
with  them  to  the  end,  —  a  source  of  joy  unspeakable. 

So  Jesus  deals  with  all  who  love  him.  Their  sorrows  are 
many,  but  the  sharpest  pains  come  from  a  conscious  separa- 
tion'from  their  Lord,  —  the  communion  interrupted  by  sin 
and  unbelief  To  them  that  mourn  for  him  he  will  show 
himself  again.  *'  I  will  come  to  you."  The  severer  the 
pangs,  the  greater  the  joy  of  deliverance.  "  Your  heart  shall 
rejoice."  It  is  not  surface-gladness,  which  is  transitory,  but 
a  deep,  solid,  constant,  lasting  joy. 


But  see  I  the  night  is  waning  fast, 

The  breaking  morn  is  near ; 
And  Jesus  comes  with  voice  of  love, 

Thy  drooping  heart  to  cheer. 
Then  weep  no  more  ;  'tis  all  thine  own, 

His  crown,  his  joy  divine  ; 

And  sweeter  far  than  all  beside, 

He,  he  himself  is  thine  I 

Sir  e.  Denny. 


April  i. 


raf|0  tfjtoug]^  faitfj  .  .  .  obtameti  promigeg.  —  Heb.  xi.  33. 

.  .  .  Believe  ye  that  I  am  able  to  do  this  ?  .  .  .  According  to  your 
faith  be  it  mtto  you.  —  Matt.  ix.  28,  29. 

IN  connecting  as  he  does  our  faith  with  the  exercise  of 
his  power  and  the  benefits  it  confers,  Christ's  design  is 
to  produce  a  co-operation  of  human  agency  with  the  divine, 
so  that  we  become  co-workers  with  God  in  the  reception  and 
diffusion  of  the  blessings  he  bestows.  Thus,  aside  from  the 
natural  or  physical  effects  of  such  co-operation,  there  springs 
up  a  moral  or  spiritual  effect  which  enriches  and  ennobles 
the  character  of  man.  God  honors  us  by  making  our  faith 
the  measure  of  his  beneficence,  and  we  honor  him  by  at- 
testing and  acknowledging  his  power  to  do  the  things  for 
which  we  pray.  Hence  the  Scriptures  say,  "  Without  faith 
it  is  impossible  to  please  him,  for  he  that  cometh  to  God 
must  believe  that  he  is,  and  that  he  is  a  rewarder  of  them 
that  diligently  seek  him  "  (Heb.  xi.  6). 

But  faith  is  likewise  "  the  gift  of  God,"  and  the  concomi- 
tant of  the  divine  "  grace  "  which  issues  in  salvation  (Eph. 
ii.  8).  So  that  it  has  been  observed  that  duties  are  graces, 
and  graces  become  duties.  It  is  not  therefore  every  state 
of  mind  in  which  the  imagination  —  the  faculty  most  akin 
to  faith  —  is  exercised.  That  constitutes  the  prescribed 
condition  on  which  God  will  use  his  power  and  bestow  his 
blessing.  Many  are  liable  to  delusion  just  at  this  point. 
The  best  proof  of  a  genuine  faith  in  man  is  in  the  works 
wrought  by  divine  energy  and  their  results  according  to 
this  faith.  And  so  the  believer  may  herewith  prove  God, 
if  he  "  will  not  pour  out  a  blessing  that  there  shall  not  be 
room  enough  to  receive  it  "  (Mai.  iii.  10). 


>^  Q^ 


^^^iL>Kyu.C)^^^i^^OU^'^ 


Faith,  mighty  faith,  the  promise  sees, 

And  looks  to  that  alone, 
Laughs  at  impossibilities, 

And  cries,  "  It  shall  be  done  !  " 


April  2. 


(3oti  al00  Jatj)  l)is!)lo  cxaltcti  i^im.  —  Phil.  ii.  9. 

/^or  the  Father  judgeth  no  man,  but  hath  conunitted  all  jiidgjnent 
unto  the  Son  :  that  all  men  should  honour  the  Son,  even  as  they 
honour  the  Father.  He  that  honoureth  not  the  Son  honoiireth  not 
the  Father  which  hath  se7it  him.  —  John  v.  22,  23. 

IN  the  language  of  nature,  the  Son  is  the  reproduction  of 
the  Father.  God  is  infinite.  The  finite  cannot  directly 
know  the  infinite ;  whatever  it  knows,  it  knows  by  finite 
measures.  Yet  man  is  related  to  the  infinite  Father.  He 
seeks  therefore  to  symbolize  God,  his  conscience  demands 
the  infinite  Judge,  his  heart  the  infinite  Father  ;  but  his  sym- 
bols and  measurements  are  all  imperfect,  therefore  God 
gives  us  his  Son,  —  a  perfect  reproduction  of  himself,  mor- 
ally, spiritually,  and  affectionally.  The  Son  stands  on  this 
side  the  chasm  of  the  infinite,  —  a  part  of  organic  nature,  able 
to  reproduce  himself  in  us,  our  very  flesh  and  blood.  God 
therefore  makes  him  our  Judge,  because  he  is  the  Judge 
i7i  esse,  the  true  type,  perfect  in  love,  truth,  sympathy.  Also, 
because  it  is  essential  that  the  symbol  of  Deity  should  be 
authoritative ;  having  given  us  his  Son,  so  that  we  can 
come  into  clear  practical  relations  with,  and  likeness  to, 
himself,  he  will  not  have  us  dishonoring  the  Son,  and  so 
blurring  the  divine  standard  and  belittling  the  infinite  majesty 
that  saves  us  morally.  The  perfect  light  has  come,  and  God 
holds  us  responsible  ;  we  must  be  judged  by  the  Son. 

All  hail  the  power  of  Jesus'  name  ! 

Let  angels  prostrate  fall  ; 
Bring  forth  the  royal  diadem, 

And  crown  him  Lord  of  all. 

Edward  Perronet. 


April  3. 


2rijis  10  tfjc  promfse  .  .  ,  eternal  life,  — John  ii.  25. 

Verily,  verily,  I  say  unto  yon.  If  a  man  keep  my  saying,  he  shall 
never  see  death.  — John  viii.  51. 

NOTICE  what  we  may  call  the  majestic  simplicity  of  the 
words  of  Scripture.  It  has  been  said  that  the  grandest 
and  most  pregnant  sentence  in  our  language  is,  "  And  God 
said,  let  there  be  light ;  and  there  was  light."  Yet  in  that 
sentence  there  is  not  a  word  of  more  than  one  syllable. 
Fully  as  pregnant,  more  mysterious  in  meaning,  yet  as  sim- 
ple in  form,  is  our  text.  '•/  say  unto  you."  Here,  as  so 
often  when  a  mighty  truth  is  to  come,  the  personality  of 
Christ  stands  forth.  Not,  "  men  say,"  "  it  is  said,"  "you  all 
know,"  but  "  /  say."  I  who  came  down  from  heaven,  I 
who  am  the  truth,  I  who  have  the  keys  of  death  and  hell,  I 
who  am  the  Resurrection  and  the' Life,  say,  "If  a  man 
keep  my  saying  he  shall  never  see  death."  This  stupendous 
contradiction  to  the  natural  mind  becomes  a  mine  of  light 
and  truth  to  him  whose  soul  the  Spirit  of  God  illumines. 
He  who  spake  was  soon  to  die  after  the  flesh.  He  was 
speaking  to  dying  men.  What  did  he  mean,  then  ?  That 
he  who  faithfully  keeps  the  saying  of  Christ  shall  not  see 
that  deatli  from  which  Christ  came  to  deliver  man,  —  tlie 
death  of  the  soul,  the  death  of  condemnation  in  hell,  the 
death  which  comes  from  separation  from  God,  the  only 
real  death.  To  the  Christian,  death  is  a  sleep,  a  passage 
from  earth  to  j)aradise,  an  unconscious  journey  whose  end 
is  light ;  but  to  the  sinner  it  is  an  awful  catastrophe,  the 
close  of  hope,  the  beginning  of  the  end.  Abraham  was  not 
dead,  though  for  centuries  in  his  tomb.  But  many  who 
heard  Christ  with  beating  hearts  and  flowing  veins  were 
dead  even  while  they  lived,  because  they  neither  knew  nor 
obeyed  him. 

Death,  no  longer  now  we  die, 
We  but  follow  Christ  on  high. 

George  Rawson. 


April  4. 


ipaitfj,  if  it  fjatfj  not  iuorks,  is  ticatJ. —James  ii.  17. 

For  zv/iosoez'er  shall  do  the  tvill  of  my  Father  ivhich  is  in  heaven, 
the  same  is  fny  brother,  and  sister,  and  mother.  —  Matt.  xii.  50. 

OUR  Lord  has  made  all  the  family  relationships  more 
sacred.  The  spirit  which  would  dissolve  them,  which 
would  dream  of  a  holier  life  than  that  of  the  household,  a 
discipline  more  sacred  than  that  of  a  godly  family,  is  con- 
trary to  the  spirit  of  Christ.  Through  him  we  learn  to  love 
our  kindred  and  friends  with  a  nobler  love.  The  Church  is 
one  great  family,  —  sharers  in  the  same  parental  care  and 
heirs  to  a  common  inheritance.  Jealousies  may  spring  up 
between  the  fondest  hearts,  and  the  most  passionate  love 
may  grow  cool  unless  Christ  purify  it.  He  teaches  us  how 
to  love  brothers  and  sisters,  and  even  our  own  children, 
aright.  He  bids  the  Church  esteem  men,  not  for  rank  or 
fashion,  but  because  they  belong  to  Christ. 

Our  Lord's  dying  words  showed  how  dearly  he  loved  his 
mother,  and  were  a  reflection  of  the  love  which  she  bestowed 
on  his  infant  days.  No  mother  was  ever  more  tender  and 
thoughtful ;  no  child  ever  loved  a  mother  so  perfectly.  There 
is  no  love  like  his;  and  he  who  possesses  it  will  love  his 
kindred  better,  and  seek  to  win  them  to  the  brotherhood  of 
Christ. 


Now  I  have  found  a  friend 
Whose  love  shall  never  end; 

Jesus  is  mine. 
Though  earthly  joys  decrease, 
Thoui^h  human  friendships  cease, 
Now  I  have  lasting  peace  ; 

Jesus  is  mine. 


April  5. 


M^niU&itti  to  take  ainag  our  Qim.  —  i  John  iii  5. 

As  the  Father  knoiveth  me,  even  so  knmo  I  the  Father :  and  I  lay 
dozvn  my  life  for  the  sheep.  —  John  x.  15. 

'^T^HESE  words  illustrate  the  kind  and  quality  of  knowl- 
i.  edge  the  good  Shepherd  has  of  his  own,  and  they  of 
him.  Surely  none  but  the  eternal  Son  would  or  could  use 
such  a  sublime  comparison.  This  knowledge  is  not  infor- 
mation concerning  persons  and  their  characters  only;  but 
it  implies  recognition,  acknowledgment,  approbation,  confi- 
dence, and  love.  It  indicates  the  close  and  affectionate  inti- 
macy of  friends  who  know  each  other  so  well  that  there  is  a 
perfect  understanding  between  them. 

The  import  of  these  words  of  Jesus  is  that  as  between  the 
Father  and  the  Son,  who  are  the  same  in  nature,  will,  and 
purpose,  this  peculiar  knowledge  exists,  so  between  Jesus 
and  the  believer,  who  are  in  a  sense  one  in  nature,  will,  and 
purpose,  there  is  similar  knowledge.  And  of  this,  the  volun- 
tary death  of  Christ  is  the  grandest  proof  on  his  part,  and 
the  faithful  imitation  of  his  spirit  and  example  is  one  of  the 
best  evidences  on  the  part  of  the  believer. 

What  a  privilege  is  yours,  O  believer!  —  to  know  your 
Saviour,  and  to  be  known  by  him,  as  he  knows  the  Father, 
and  the  Father  knows  him. 

Let  your  life  prove  that  you  gratefully  appreciate  this 
sacred  intimacy. 


^Ln/vt>^, 


<^A^TAe^ 


So  shall  the  world  believe  and  know 
That  God  hath  sent  thee  from  above, 

When  thou  art  seen  in  us  below, 
And  every  soul  displays  thy  love. 


April  6. 


t3e{)oltj,  tfje  2Lortj  comEtJ,  —  Jude  i.  14. 

The  Son  of  nuDi  shall  send  forth  his  angels,  and  they  shall  gather 
out  of  his  kingdo7n  all  things  that  offend,  and  them  which  do  in- 
iquity ;  and  shall  cast  theni.  into  a  furnace  of  fire :  there  shall  be 
imilifig  and  gnashing  of  teeth.  Then  shall  the  righteous  shine  forth 
as  the  sun  in  the  kingdom  of  their  Father.  Who  hath  ears  to  hear, 
let  him  hear. —  Matt.  xiii.  41-43. 

THE  same  Son  of  man  who  was  made  "lower  than  the 
angels"  that  he  might  taste  death  for  us  appears  here 
as  the  Lord  of  angels,  and  sends  them  forth  to  execute  his 
decree,  finally  and  irrevocably  separating  the  wicked  from 
among  the  just. 

The  same  workers  of  iniquity  who  so  often  in  this  world 
increased  in  riches  and  glory  and  fared  sumptuously  every 
day,  when  the  once  despised  and  rejected  Son  of  man  comes 
to  judgment  are  cast  into  the  furnace  of  fire;  and  instead  of 
pomp  and  self-indulgence,  there  is  wailing  and  gnashing  of 
teeth. 

And  the  same  humble  followers  of  the  Lamb  (by  divine 
grace  accounted  and  made  righteous)  who  here  shared  his 
tribulation  and  his  reproach  shall  then  "  shine  forth  as  the 
sun  in  the  kingdom  of  their  Father." 

Well  might  our  Lord,  after  these  wonderful  declarations, 
exclaim,  "  Who  hath  ears  to  hear,  let  him  hear  !  "  /Vow  is 
the  time  to  make  our  choice  with  which  of  these  great 
throngs  our  portion  shall  be. 


-g-ii^^  t^. 


w. 


Among  thy  saints  let  me  be  found, 
Whene'er  the  archangel's  trump  shall  sound, 

To  see  thy  smiling  face  ; 
Then  loudest  of  the  throng  I  'II  sing, 
While  heaven's  resounding  mansions  ring 

With  shouts  of  sovereign  grace. 

SELINA,  COUNTI-SS  OF  HUNTINGTON  (probably). 


April  7. 

31  totll  fcoalfe  at  liftertg:  fax  I  seek  ti^n  precepts. 

Psalm  cxix.  45. 

ff  y^  continue  in  my  word,  then  are  ye  my  disciples  indeed ;  and 
ye  shall  know  the  truth,  and  the  truth  shall  make  you  free.  —  JOHN 
viii.  31,  32. 

LIKE  genius  in  art,  Christian  genius  comes  not  so  much 
by  endowment  as  by  toil.  He  who  continues  in  the 
word  of  the  Master  moves  in  an  atmosphere  of  heavenly  in- 
spiration as  well  as  of  heavenly  aspiration.  Only  by  a  faith- 
ful adherence  to  the  teaching  and  example  of  Christ  can  one 
come  to  a  full  knowledge  of  spiritual  truth. 

Spiritual  knowledge  thus  obtained  touches  all  the  powers 
as  by  a  divine  force,  and  each  springs  to  highest  activity 
along  the  lines  of  holy  living.  Yet  not  as  a  child  learning  to 
walk,  nor  as  one  lame,  does  a  Christian  move,  nor  do  the 
rules  of  the  art  of  Christian  living  harass  the  aspiring  effort. 
Rather  with  free  step  and  unhindered  energy  the  disciple, 
trusting,  loving,  following  Jesus,  runs  and  is  not  weary,  walks 
and  faints  not.  The  Christian  worker  reproduces  the  divine 
ideals,  and  brings  forth  results  which  alike  are  a  blessing  to 
humanity  and  a  glory  to  the  Master. 

Dear  fellow-disciple,  it  is  your  privilege  to  possess  the 
great  freedom  with  which  Christ  makes  his  people  free,  — 
free  from  the  curse  of  sin,  free  from  the  restrictions  of  igno- 
rance and  weakness,  —  and  in  which  he  impresses  on  imper- 
fect natures  his  own  spirit,  so  that  you  may  walk  and  work 
and  live  in  the  liberty  of  the  sons  of  God. 


Bondsman  must  each  soul  remain 

Unless  truth  shall  break  the  chain ; 

Truth  of  God,  oh,  make  me  free, 

Set  my  soul  at  liberty.  r.  m.  offord. 


April  8. 


J^e  tjat  Ijatft  mcrco  . .  .  fjappg  is  fjc—  Prov.  xiv.  21. 

Blessed  are  the  merciful :  for  they  shall  obtain  mercy.  — Matt. 
V.  7. 

THIS  text  expresses  a  common  truth,  emphasized  with 
countless  iUustrations.  Kindness  pays.  Those  who 
are  considerate  of  others  in  trial  are  themselves  generally  re- 
membered in  their  own  times  of  need. 

But  our  Lord  here  means  more  than  this.  He  means  that 
the  merciful  shall  obtain  mercy  at  the  last  day.     Notice,  — 

1.  That  the  Beatitudes  present  but  one  character.  This 
character  begins  in  humiliation  and  godly  sorrow,  is  marked 
by  spiritual  meekness,  longing  after  righteousness,  and  kindly 
feeling  for  others,  and  grows  into  purity  of  heart.  Such  a 
character  cannot  be  a  fruit  of  nature.  It  is  that  of  an  ideal 
child  of  God. 

2.  That  our  Lord  does  not  teach  that  any  man  shall  at  last 
obtain  mercy  as  pay  for  being  merciful.  What  he  says  is 
that  the  man  of  these  Beatitudes  is  blessed  (happy),  because 
he  shall  obtain  mercy.  He  only  states  a  fact,  without  giving 
a  cause  for  it.  We  must  look  for  the  cause  of  all  mercy  at 
last  in  the  free  grace  of  God,  and  in  our  Lord's  own  atoning 
and  saving  work. 

If  we  have,  already  begun  in  us,  the  character  outlined  in 
the  Beatitudes,  we  have  already  entered  into,  and  shall  be  ever 
growing  in  the  blessedness  of  the  blessed  man. 

^—^-^ 

Let  grace  our  selfishness  expel, 

Our  earthliness  refine  ; 
And  kindness  in  our  bosoms  dwell 

As  free  and  true  as  thine. 

JOHN  H.  GURNEY. 


April  9. 


jFaitfj  iriitj)0Ut  toorfes  is  tcatl.  — James  ii  26. 

Not  every  one  that  saith  unto  me.  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven ;  but  he  that  doeth  the  will  of  my  Father  which  is 
in  heave7i.  —  Matt.  vii.  21. 

THEY  are  false  disciples  who  cry,  "  Lord,  Lord,"  but 
who  bear  no  fruit,  who  hold  an  orthodox  creed  and 
profess  faith  in  Christ  and  attachment  to  him,  while  they  fail 
to  partake  of  his  spirit  or  keep  his  commandments.  They 
shall  not  enter  into  the  kingdom  of  heaven.  They  may  be 
outwardly  in  the  membership  of  Christ's  Church,  but  they  are 
not  of  it ;  they  do  not  understand  its  spirit ;  they  are  ignorant 
of  its  sacred  joy ;  they  have  no  part  in  its  glorious  destiny. 

The  true  disciple  is  one  who  not  only  cries,  "  Lord,  Lord," 
but  also  doeth  the  will  of  his  Father  which  is  in  heaven.  He 
is  one  who  makes  grateful  and  joyous  confession  of  his  de- 
pendence on  and  devotion  to  Christ,  and  who  is  entitled  thus 
to  do  in  virtue  of  the  consistency  between  his  profession  and 
his  experience  and  practice. 

Obedience  to  the  Father's  will  is  the  imperative  condition 
of  entrance  into  the  kingdom  of  heaven.  If  eternal  life  is  to 
be  had,  it  must  be  had  according  to  the  principles  of  the 
divine  law,  and  in  no  other  way.  Keeping  God's  command- 
ments is  the  only  life  of  the  human  soul.  There  is  no  oppo- 
sition between  the  law  and  the  gospel ;  they  are  two  sides  of 
the  same  thing,  which  is  Love.  The  law  prescribes  duty, 
and  the  gospel  brings  light  to  see  and  strength  to  discharge 
that  duty.  The  law  urges  obedience  on  penalty  of  death  ; 
the  gospel  comes,  not  to  save  us  from  that  penalty  wiihoiit 
obedience,  but  to  fill  us  with  love,  which  is  the  spirit  of 
obedience  and  the  essence  of  eternal  life. 

Up,  then,  with  speed,  and  work  ; 

Fling  ease  and  self  away  ! 
This  is  no  time  for  thee  to  sleep, 

Up,  watch,  and  work,  and  pray!     u.  bonar. 


April  io. 


3L£t  Jim  ask  m  faitfj.  —  james  i.  6. 

Hitherto  have  ye  asked  nothing  in  77iy  name :  ask,  and  ye  shall 
receive,  that  your  joy  7nay  be  full.  —  John  xvi.  24. 

THIS  is  one  of  Christ's  words  of  farewell.  It  is  apart 
of  his  legacy  to  his  faithful  people,  —  a  blank  check- 
book on  the  bank  of  heaven,  with  our  Lord's  signature  to  it 
right  through.     Let  us  have  faith  to  make  a  good  use  of  it. 

What  encouragement  and  help  it  gives  us  !  Our  blessed 
Lord  well  knows  how  weak  our  faith  is  and  how  slowly  it 
grows ;  that  our  hearts  are  likely  to  fail  us  in  the  presence- 
chamber  of  the  Almighty,  —  and  therefore  for  our  stimulus  and 
comfort  he  speaks  to  us  these  words  :  "  Hitherto  have  ye 
asked  nothing  in  my  name,  ask,"  —  that  is,  as  the  word 
implies,  go  on  asking,  continue  to  ask,  — "  and  ye  shall 
receive." 

Note  finally  the  end  proposed  to  be  obtained  by  means  of 
our  prayer.  It  is  that  our  joy  may  be  completed  ;  that  we  may 
be  made  truly  happy.  Our  Lord  desires  that  in  this  life  we 
should  have  joy,  and  he  points  us  to  the  only  source  of  true 
blessedness,  —  to  God.  Let  us  then  abound  much  in  prayer ; 
and  with  joyous  hearts  let  us  go  about  the  work  which  God 
has  given  us  to  do. 

Prayer  makes  the  darkened  cloud  withdraw  ; 
Prayer  climbs  the  ladder  Jacob  saw, 
Gives  exercise  to  faith  and  love, 
Brings  every  blessing  from  above. 

COWPER. 


April  i 


J^is  oinit  uccibeti  f)im  not  — John  i.  n. 

And  ye  will  not  come  to  me,  that  ye  might  have  life.  —  John  v.  40. 

AN  undertone  of  tender  pity  and  yearning  love  pervades 
these  words.  While  in  them  our  Lord  fixes  upon  the 
unbelieving  Jews  the  responsibility  for  their  own  spiritual 
ruin,  he  still  speaks  with  the  same  sad  regret  as  when  he 
uttered  his  lament  over  Jerusalem. 

In  setting  forth  one  purpose  of  his  incarnation,  Jesus  said, 
"  I  am  come  that  they  might  have  life  "  (John  x.  10).  But 
those  who  would  have  life  must  come  to  him  and  receive  from 
him  the  gift  unspeakable  which  he  is  always  ready  to  bestow. 
It  is  never  forced  upon  unwilling  recipients. 

We  wonder  that  any  refused  the  loving  invitations  of  our 
incarnate  Saviour ;  that  any  could  resist  the  pleadings  of  him 
whose  voice  hushed  the  storm-wind  and  calmed  the  angry 
billows  and  woke  the  dead  to  lite.  But  how  many  now,  with 
unwilling  heart,  turn  away  from  the  call  of  his  love,  and  resist 
the  Holy  Spirit  whom  he  hath  sent !  The  intellect  is  con- 
vinced ;  the  feelings  are  stirred  ;  but  the  will  remains  obdurate. 
Men  remain  at  a  distance  from  Christ  because  they  are  7iot 
willing  to  come  unto  him.  Are  you  among  those  of  whom 
he  is  saying :  "  Ye  are  not  willing  to  come  to  me,  that  ye 
might  have  life  "  ? 

And  when  the  sinner  chooses  wrath, 

God  mourns  his  hapless  lot ; 

Deep  breathing  from  his  heart  of  love, 

'  I  would,  but  ye  would  not." 

Alexander. 


April  12. 


E\it  iLorti  13  mg  sfjfpfjerti ;  E  sjjall  not  toant. 

Psalm  xxiii.  i. 

/  ^ave  compassion  on  the  imdtittide,  becatise  they  have  now  been 
7vith  me  three  days,  and  have  nothing  to  eat.  —  Mark  viii.  2. 

CURIOUS  ones  have  sought  for  a  likeness  of  the  face  of 
Jesus  the  Christ,  but  the  devout  soul  looks  into  the 
heart  of  him  who  reveals  the  Father  and  is  glad.  "  I  have 
compassion."  His  nature  compasses  our  necessity.  His 
heart  enfolds  us.  Nor  need  one  say,  "  I  am  left  out,"  because 
it  seems  too  hard  to  believe  that  on  thee  singly  he  fixes  his 
love.  With  the  multitude  thou  mayest  stand  and  still  be 
loved. 

*'  There  's  a  wideness  in  God's  mercy 
Like  the  wideness  of  the  sea." 

Too  much  on  our  guard  we  cannot  be  against  "  the  false 
limits  of  our  own  "  by  which  "  we  make  the  love  of  God  too 
narrow."     "  I  have  compassion  on  the  multitude." 

Who  has  not  found  that  "  man's  extremity  is  God's  oppor- 
tunity "  ?  Blind  unbelief  asks,  "  Carest  thou  not  ?  "  Faith's 
triumph  is  that  "  he  knows  what  we  have  need  of."  Only 
let  us  not  misplace  our  necessities.  The  soul  first  —  always 
first.  "  They  have  now  been  with  me  three  days."  What 
soul-feasting  during  that  precious  time  !  But  the  body  has 
its  place  and  must  be  cared  for ;  so  what  he  would  not  do  for 
himself  he  did  for  the  people,  —  he  wrought  a  miracle  to 
meet  the  extreme  occasion.  Is  not  every  providence  a 
miracle  .'*  Were  our  eyes  but  anointed  with  eye-salve,  the 
commonest  event  of  our  lives  would  appear  "  big  with 
mercy." 


O  little  heart  of  mine  !  shall  pain 
Or  sorrow  make  thee  moan, 

When  all  this  God  is  all  for  thee, 
A  Father  all  thine  own  }  fabkr. 


April  13. 


Cj)c  jgrace  tjjat  gfjoulti  come  unto  gou.  —  i  Peter  i.  10. 

Blessed  are  your  eyes ^  for  they  see :  and  your  ears,  for  they  hear. 
For  verily  I  say  unto  you,  That  many  prophets  and  righteous  men 
have  desired  to  see  those  things  which  ye  see,  and  have  not  seen  them  ; 
and  to  hear  those  things  which  ye  hear,  and  have  not  heard  them. 
—  Matt.  xiii.  i6,  17. 

THE  superior  blessedness  of  Christian  privileges  is  mani- 
fold. For  example,  in  respect  to  our  knowledge  of 
God,  —  his  nature,  character,  purposes,  methods ;  in  respect 
to  our  knowledge  of  man,  —  his  unity,  fall,  needs,  moral  ca- 
pacities; in  respect  to  our  knowledge  of  duties,  which  comes 
to  us  through  this  knowledge  of  God  and  of  man ;  in  respect 
to  our  knowledge  of  a  future  life,  —  its  certainty  and  possibili- 
ties ;  in  respect  to  our  knowledge  of  the  promised  Messiah,  — 
his  divinity,  his  humanity,  his  spirituality ;  in  respect  to  our 
knowledge  of  the  way  of  salvation,  — the  divinity  of  its  medi- 
ation, the  fulness  of  its  scope,  the  completeness  of  its  details, 
the  freedom  of  its  provisions ;  in  respect  to  our  knowledge 
of  the  nature  of  worship,  —  a  spirit  rather  than  a  letter,  a 
character  rather  than  a  formula,  a  life  rather  than  a  drill ;  in 
respect  to  the  motives  which  Christianity  in  distinction  from 
Mosaism  sets  before  us,  —  motives  inspired  by  the  character 
of  Jesus  rather  than  by  the  sanctions  of  the  law  ;  in  brief,  in 
respect  to  all  higher  ranges  of  thought,  experience,  aspira- 
tion, possibility, —  in  all  these  the  lowliest  disciple  under  Jesus 
is  greater  than  the  greatest  disciple  under  Moses,  for  the 
Christian  as  compared  with  the  Jew  has  been  translated 
from  the  realm  of  prophecy  into  the  realm  of  fulfilment. 


9- 


*Xv     ^t»-M.Cv     /J  €J'<^^cl*<\Aif.^^ 


How  blessed  are  our  eyes, 
That  see  this  heavenly  light ! 

Prophets  and  kings  desired  it  long, 
P>nt  died  without  the  sight. 


April  14. 


rajj0  also  maketj  intercession  for  tis.  —  Ro^nfans  viii.  34. 

Si?non,  Simon,  behold,  Satan  hath  desired  to  have  you,  that  he  may 
sift  you  as  wheat :  but  I  have  prayed  for  thee,  that  thy  faith  fail  not : 
and  when  thou  art  converted,  strengthett  thy  brethren.  —  LuKE 
xxii.  31,  32. 

THREE    PERSONS,  —  Christ,   Peter,    and    Satan,    the 
Divine,  the  Human,  and  the  DeviHsh,  in  one  group. 

1.  The  Omniscient  Lord,  reading  the  inmost  soul  of  his 
disciple,  seeing  also  the  desires  and  movements  of  the  Evil 
One,  knowing  to-morrow  likewise  and  all  things  that  are  to 
be,  solicitous  for  the  disciple's  safety,  faithful  to  warn,  quick 
to  rescue  and  restore  the  tempted  and  fallen. 

2.  Peter,  —  sanguine,  self-confident,  boastful ;  so  unaware 
of  his  own  weakness,  so  ignorant  of  Satan's  devices,  and  so 
unimpressed  by  his  Master's  words  that  though  forewarned, 
he  is  not  forearmed,  but  falls  an  easy  prey  to  unexpected 
temptation,  after  which  come  shame,  penitence,  and  merciful 
recover^'. 

3.  The  Prince  of  Darkness,  —  a  deceiving  spirit,  prowling, 
stealthy,  and  seductive;  audacious  and  subtle  tempter  of 
Christ  and  men ;  tireless,  cunning,  formidable ;  ensnaring 
sometimes  the  noblest,  catching  David  through  his  passions, 
Judas  through  his  covetousness,  Peter  through  his  fears,  and 
making  even  Paul  fear  lest  he  become  a  castaway. 

Three  Lessons,  —  (i)  Listen  to  the  wise  warnings  of 
your  tender  Lord ;  (2)  Be  not  self-confident,  but  humble ; 
(3)  Be  watchful  against  the  adversary. 


[X^^^Lio^Y.  \L 


^JJUm 


He  lives,  to  bless  me  with  his  love 
He  lives,  to  plead  for  me  above ; 
He  lives,  my  hungry  soul  to  feed  ; 
He  lives,  to  help  in  time  of  need. 

Samuel  Medley. 


April  15. 
E  feill  0pm  i^oux  gtabes.  —  EzEK.  xxxvii.  12. 

Lazarus,  come  forth.  —  John  xi.  43. 

THIS  is  the  sublime  conclusion  of  the  touching  story  of 
the  raising  of  Lazarus.  It  presents  the  estimate  the 
Saviour  had  of  prayer.  He  knew  his  power  and  how  all 
things  were  subject  to  him  ;  yet  when  he  was  about  to  per- 
form this  mighty  work  for  the  glory  of  God  and  the  comfort 
of  weeping  hearts,  he  first  prayed,  and  that  prayer  is  full  of 
confidence  and  trust.  What  a  lesson  to  us  to  do  everything 
with  the  same  confident  appeal  to  God  (Phil.  iv.  6) ! 

The  text  again  shows  the  mighty  power  of  Jesus.  The 
greatest,  the  mightiest  conqueror  of  man  is  death.  The  most 
mysterious  and  irrevocable  state  is  that  of  the  dead.  None 
can  conquer  in  that  war.  None  ever  attempt  to  revoke  the 
decree  that  bids  all  to  enter  the  grave.  We  may  sorrow  over 
the  outward  tomb,  and  weep  at  our  own  losses ;  but  none 
dream  of  changing  the  result.  Now  the  mighty  power  of 
Jesus  is  manifest,  in  that,  standing  at  the  dark  door  of  this 
dread  mystery  and  these  helpless  sleepers,  he  says,  "  Come 
forth;"  and  there  is  nothing  can  resist  his  call.  Death, 
the  grave,  the  unknown  sleep,  all  respond  ;  and  he  that  was 
dead  and  buried  stands  again  a  living  man,  a  loving  brother. 
What  joy  and  hope  for  those  who  trust  in  Jesus,  not  only  for 
their  loved  ones  gone  before,  but  for  their  own  glorious  life 
beyond  the  death  !    "  He  has  the  keys  of  death  and  of  hell." 

Asleep  in  Jesus  !  peaceful  rest, 
Whose  waking  is  supremely  blest. 
No  fear,  no  woe,  shall  dim  that  hour 
That  manifests  the  Saviour's  power. 

MRS.  Margaret  Mackay. 


April  i6. 


^\}Z  inasj^mg  ot  inater  bg  tfje  toortJ.  — Eph.  v.  26. 

A/bw  ye  are  clean  through  the  word  which  I  have  spoken  unto 
you. — John  xv.  3. 

IN  how  many  ways  do  men  seek  to  be  clean  apart  from 
the  Word,  —  by  ceremonies,  by  reformations,  by  resolu- 
tions, by  introspections,  by  feelings  !  All  these  ways  how  re- 
sultless  !  There  is  but  one  way,  —  "  Now  are  ye  clean  through 
the  Word."  The  Word  gives  us  light  upon  our  condition 
as  sinners.  The  W^ord  sets  forth  Christ.  The  Word  assures 
us  that  believing  in  him,  we  are  "  accepted  in  the  Beloved." 
We  are  "  born  again  "  by  the  Word.  The  Word  sets  us  at 
liberty. 

More  than  this,  —  we  are  "  purged  "  by  the  Word.  We  are 
"  in  the  Vine "  by  the  Word  ;  then,  as  the  branches,  we 
must  be  pruned  by  it.  Our  Saviour  has  in  the  thirteenth 
chapter  marked  this  distinction,  —  "  He  that  is  washed 
needeth  not  save  to  wash  his  feet."  The  two  words 
"  washed,"  "  wash,"  are  not  the  same  in  the  Greek.  One  is 
bathing  the  whole  body;  the  other  is  washing  or  wiping  the 
hands  or  the  feet.  One  is  regeneration;  the  other  is  restored 
communion.  The  whole  man  is  washed  from  sin  and  washed 
at  once  and  washed  forever  in  the  cleansing  blood  of  Christ ; 
but  then  the  sandalled  feet  in  life's  journey  may  acquire  a  sur- 
face defilement.  Hence  we  have  need  to  look  to  our  ways,  to 
try  to  test  them  by  the  Word  of  God.  Thus  does  the  Word 
make  us  consciously  clean.  It  gives  us  a  conscience  void  of 
offence,  —  a  great  matter.  "  Wherewithal  shall  a  young  man 
cleanse  his  way  ?  By  taking  heed  thereto  according  to  thy 
word." 

Order  my  footsteps  by  thy  Word 

And  make  my  heart  sincere ; 
Let  sin  have  no  dominion,  Lord, 

And  keep  my  conscience  clear,    watts. 


April  17. 


It0£jp  purselbts  in  tfje  lobe  of  i^oti.  —  Jude  i.  21. 

^  J-  />^^  Father  hath  loved  me,  so  have  I  loved  you :  conthme  ye  in 
my  love.  —  John  xv.  9. 

THE  very  words  of  Christ  have  a  peculiar  charm.  We 
especially  prize  those  which  declare  his  relations  and 
his  feeling  toward  us.  The  declaration  that  he  loves  us  is 
an  unspeakably  comforting  assurance,  especially  as  we  are 
conscious  of  our  unworthiness  and  sinfulness  even  since  we 
have  believed.  The  mystery  deepens,  yet  the  thought  be- 
comes more  definite  and  comforting  when  we  hear,  "  I  have 
loved  you"  ''as  my  Father  hath  loved  me," — the  same  in 
kind,  measure,  and  duration  of  love.  He  desires  our  com- 
panionship and  co-operation,  as  he  has  daily  been  the  delight 
of  his  Father  and  associated  in  all  his  operations  (Prov.  viii. 
30 ;  John  xvii.  4,  5,  24).  He  regards  us  with  complaisance. 
There  is  in  us  no  good  thing,  but  he  has  already  given  us  of 
his  graces,  and  will  change  us  into  his  image  from  glory  to 
glory.  He  is  the  brightness  of  the  Father's  glory ;  and  he 
delights  in  our  obedience.  It  is  very  imperfect;  but  he 
notices  our  will  and  effort  to  do  good,  our  resistance  of  temp- 
tation, and  our  patience  under  crosses  and  afflictions.  His 
Father  loved  him  because  he  was  obedient  unto  death. 

Nothing  can  separate  us  from  this  love  of  Christ.  But  we 
must  be  conscious  of  it  and  respond  to  it.  "  Continue  ye  in 
my  love."  Desire  close  intimacy  with  Christ.  Seek  con- 
formity to  his  image,  and  crave  his  approbation  in  every  act. 
"  Well  done,  good  and  faithful  servant,  enter  into  the  joy 
of  your  Lord." 


.^ 


Oh,  the  height  of  Jesus'  love, 

Higher  than  the  heavens  above, 

Deeper  than  the  depths  of  sea, 

Lasting  as  eternity  ! 

Love  that  found  me  — wondrous  thought !  — 

Found  me  when  I  sought  him  not ! 

William  M'Comb. 


April  i8. 


^0  0i}all  tae  ebet  be  Initj)  tfjc  3Lorti.  —  i  Thess.  iv.  17. 

Father,  I  will  that  they  also,  rohom  thoii  hast  given  me,  be  with  vie 
where  I  am  ;  that  they  may  behold  my  glory,  which  thozi  hast  given 
me  :  for  thou  lovedst  me  before  the  foundation  of  the  world.  —  JOHN 
xvii.  24. 

THIS  is  the  voice  of  man,  and  yet  throughout  its  majestic 
rhythm  we  cannot  but  detect  the  accent  of  Deity.  It 
is  the  word  of  a  king.  And  where  the  word  of  a  king  is, 
there  is  power.  When  he  pleaded  for  himself  he  said,  "  Not  as 
I  will."  But  now  that  he  pleads  for  others,  he  does  not  hesi- 
tate to  speak  with  authority,  "  Father,  I  will." 

He  came  to  be  with  us  where  we  are,  —  amid  the  tears  and 
sighs  and  graves  of  earth,  —  that  we  might  go  to  be  with  him 
where  he  is  forevermore.  The  one  condition  is  whether  we 
dare  to  include  ourselves  among  those  whom  the  Father 
gave  unto  him  before  the  foundations  of  the  earth  were  laid. 
And  this  we  may  do,  for  it  is  written,  "  All  that  the  Father 
giveth  me  shall  come  to  me."  And  the  reverse  is  also  true, 
"  Those  who  come  are  those  whom  the  Father  has  given." 

Ah,  immeasurable  extent  of  love  with  which  the  Father 
has  loved  the  Son  !  What  glory  will  not  that  be  with  which 
he  will  crown  him  !  Yet  that  love  and  that  glory  are  also  for 
us,  if  by  faith  we  are  forever  one  with  him. 


p-  /^  %4.^ 


■  Forever  with  the  Lord !  " 

Amen  !  so  let  it  be  ! 
Life  from  the  dead  is  in  that  word, 

And  immortality. 

J.  Montgomery. 


April  19. 


3(iinU\)ZixQ  toitj  Cfjrist.  — Romans  viii.  17. 

To  hint  that  overconieth  will  I  grant  to  sit  with  me  in  i/iy  throne, 
even  as  I  also  overcame,  and  am  set  down  with  my  Father  in  his 
throne.  — Rev.  iii.  21. 

EACH  of  the  epistles  to  the  seven  churches  closes  with 
a  promise  to  "  him  that  overcometh."  Our  text,  which 
concludes  the  series  and  sums  up  the  whole,  contains  the 
royal  promise,  —  the  Christian  who  perseveres  to  the  end  is  to 
share  in  Christ's  dominion.  The  believer  receives  the  fulfil- 
ment of  the  promise  in  part  in  this  world ;  already  he  is  a 
member  of  the  kingdom  of  God,  and  in  virtue  of  his  relation 
to  Christ,  himself  a  king.  But  this  is  only  the  potency  and 
promise  of  what  is  to  be. 

The  way  to  kingship  is  through  conflict:  the  king  is  one 
who  has  overcome.  Christ  himself  won  his  throne,  though 
it  was  his  by  right.  We  must  follow  in  his  steps.  Our  foes 
are  in  many  respects  different  from  his.  They  are  different 
from  those  of  the  Asiatic  Christians  to  whom  the  promise 
was  addressed ;  but  they  are  none  the  less  real.  Satan 
appears  in  different  guise  in  different  ages,  but  the  purpose 
of  his  warfare  is  the  same.  Our  enemies  are  on  every  side,  — 
in  the  sinful  world  about  us,  in  the  evil  that  lurks  in  our  own 
hearts ;  but  our  Lord  is  mightier  than  Satan.  Courage, 
friends !  look  onward  and  upward  !  The  struggle  is  hard, 
but  it  is  worth  the  pains.  We  are  on  the  winning  side. 
After  the  battle  comes  the  crown.  By  and  by  we  shall  sit 
with  Christ  upon  his  throne. 


l<^t^ 


'T  is  God's  all-animating  voice 
That  calls  thee  from  on  high  ; 

'T  is  his  own  hand  presents  the  prize 
To  thine  aspiring  eye. 


Philip  Doddridge. 


April  20. 


iEiierg  one  .  .  .  iriljm  Ijz  looketfj  .  .  .  sljall  lite. 
Numbers  xxi.  8. 

Verily,  verily,  I  say  unto  you,  He  that  believeth  on  me  hath  ever- 
lasting life.  —  John  vi.  47. 

WE  speak  of  the  mystery  of  life  !  No  doubt  obtained 
in  the  mind  of  Christ  on  this  subject  which  so  baffles 
and  perplexes  philosophy.  To  our  eager  questionings  re- 
garding the  future  he  comes  with  positive  teaching,  giving 
us  confidence  and  eliciting  our  faith.  He,  the  life,  out  of  his 
own  infinite  knowledge  spoke  of  himself  as  the  source  of 
life.  Life  only  produces  life,  and  into  the  deadness  of  our 
hearts  through  the  channel  of  faith  pours  the  living  stream 
in  each  member  and  through  the  whole  Church,  which  is  his 
body. 

As  Christians  how  little  we  realize  the  dignity  of  our  pres- 
ent existence  !  "  Hath  everlasting  life  "  saith  our  Lord.  Even 
now  by  the  new  birth  we  have  begun  the  heavenly  life;  and 
physical  death  is  but  the  dropping  of  the  leaf,  in  order  to  the 
entrance  upon  an  everlasting  spring-time.  Christ  establishes 
the  unity  and  continuity  of  life  unfolding  from  the  germ  of 
the  present  into  the  glorious  fulness  of  eternity.  —  the  Chris- 
tian now  endowed  with  all  the  infinite  possibilities  of  the 
future  only  awaiting  the  development. 


^^^.^-^^-l-^lv. 


Rise,  my  soul,  and  stretch  thy  wings, 

Thy  better  portion  trace  ; 
Rise  from  transitory  things 

Toward  heaven,  thy  native  place. 

ROBERT   SEAGRAVE. 


April  21. 


Pattaiters  of  f)i0  promise  in  Cfjrist.  —  Eph.  iii.  6. 

And  I  say  unto  you,  That  maiiy  shall  come  from  the  east  and  zuest, 
and  shall  sit  doT.un  with  Abraham,  and  Isaac,  and  Jacob,  in  the  king- 
dom  of  heaven.  But  the  children  of  the  kingdom  shall  be  cast  out 
iftto  outer  darkness  :  there  shall  be  weeping  and  gnashing  of  teeth.  — 
Matt.  viii.  ii,  12. 

THIS  is  a  very  important  and  most  precious  passage  of 
the  divine  Word.  It  is  a  positive  declaration  by  our 
Lord  himself  that  there  shall  many  come  from  all  lands  into 
the  true  Church  of  God,  which  was  first  estabhshed  in  the 
covenant  with  Abraham.  In  Luke  xiii.  29,  the  words,  "  from 
the  north  and  the  south,"  make  the  expression  more  compre- 
hensive of  all  the  world.  Jesus  came  to  be  the  Saviour,  not 
of  the  Jews  only,  but  of  all  who  will  call  upon  him,  of  all 
nations  and  of  all  people.  When  he  was  on  earth,  the  dis- 
pensation of  the  Gentiles  had  not  come  ;  yet  he  gave  a  gra- 
cious answer  to  the  few  Gentiles  who  approached  him,  as  he 
did  to  this  centurion,  the  woman  of  Canaan  (Matt.  xv.  22), 
the  nobleman  (John  iv.  46),  and  the  Samaritans  (John  iv.  40). 
He  specially  commended  the  faith  of  the  centurion  and  the 
woman  of  Canaan.  It  is  often  seen  now  that  heathen  con- 
verts manifest  strong  faith  which  enables  them  to  endure 
persecution  and  death  for  the  name  of  Jesus.  Church  of 
Christ,  to  whom  the  blessed  commission  is  given,  "  Go  ye 
into  all  the  world  !  "  labor  on,  pray  on,  increase  the  agencies 
that  this  "  multitude  which  no  man  can  number  "  may  be 
gathered  in ! 

While  the  promise  is  thus  full  and  precious  to  those  that 
believe,  the  other  alternative  remains  true  :  even  "  the  chil- 
dren of  the  kingdom,"  if  they  believe  not,  "  shall  be  cast  out 
into  outer  darkness." 

Salvation,  oh,  salvation, 

The  joyful  sound  proclaim, 
Till  earth's  remotest  nation 

Has  learned  Messiah's  name.       iihber. 


April  22, 


512Eas{)  m£  tf)rougi)l2  from  mint  iniquitg.  — psalm  li.  2. 

//'  I  wash  thee  not,  thou  hast  no  part  %vith  me.  —  John  xiii.  8. 

EVERY  act  and  every  word  of  the  Lord  Jesus  was  an  out- 
ward expression  of  his  spiritual  life,  —  a  real,  however 
minute  part,  of  his  sublime  mission.  In  washing  his  dis- 
ciples' feet,  he  at  once  revealed  himself,  and  disclosed  the 
social  principle  which  lay  at  the  foundation  of  his  spiritual 
kingdom. 

Long  before  this  incident,  Peter  had  openly  accepted  Christ 
as  his  Saviour,  had  confessed  faith  in  him  as  his  Messiah 
and  Lord.  It  was  therefore  his  duty  cheerfully  and  unhesi- 
tatingly to  submit  to  any  and  every  expression  of  his  Master's 
will.  How  could  he  have  part  in  Jesus  unless  he  practically 
recognized  his  authority?  But  in  our  Lord's  words  there 
was  much  more  than  this.  His  act  was  in  itself  the  symbol 
of  a  higher  truth.  His  word  shed  divine  light  on  the  symbol. 
That  we  may  have  a  part  in  Jesus,  we  must  not  only  embrace 
his  atoning  righteousness,  we  must  be  the  willing  subjects  of 
his  purifying  grace.  The  feet,  soiled  by  daily  travel,  must 
be  washed,  —  washed,  not  by  human  hands,  nor  by  our  own, 
but  by  Christ's.  The  blood  "  in  which  we  have  redemption  " 
is  the  blood  by  which  we  must  be  "  cleansed  from  all  sin." 

I  look  to  my  incarnate  God 

Till  he  his  work  begin, 
And  wait  till  his  redeeming  blood 

Shall  cleanse  me  from  all  sin. 

Topi.Anv. 


April  23. 


^zi  u&  inatcj)  antJ  be  sahtt.  —  i  thess.  v.  6. 

And  unto  the  angel  of  the  church  in  Sardis  lurite ;  These  things 
saith  he  that  hath  the  seven  Spirits  of  God,  and  the  seven  stars ;  I 
know  thy  works,  that  thou  hast  a  name  that  thou  livest,  and  art  dead. 
—  Rev.  iii.  i. 

HOW  close  and  minute  is  the  espionage  of  God!  He 
knows  our  works,  our  words,  our  thoughts,  the  intents 
of  the  heart.  He  is  quick  to  detect  evil,  and  just  as  quick  to 
discern  good.  He  knew  the  heartlessness  and  formality  of 
Sardis,  and  also  the  charity,  the  service,  the  faith,  the  patience, 
and  the  works  of  Thyatira.  God  is  not  a  policeman,  but  an 
husbandman.  He  is  more  pleased  to  see  a  grain  of  corn 
sprout  in  the  ground  than  to  detect  a  worm  gnawing  at  the 
root.  He  warns,  he  exhorts,  he  encourages,  before  he  visits 
with  scourge  and  ruin. 

Sardis,  opulent  city  of  Lesser  Asia,  capital  of  ancient  Lydia, 
mad  with  pleasures  and  with  wealth,  we  do  not  wonder,  know- 
ing human  nature,  that  the  Church  of  God  within  thy  walls 
and  under  thy  influence  became  spiritually  dead.  And  yet 
we  may  wonder,  for  he  who  founded  thee  could  give  the 
fulness  of  the  Spirit,  and  also  faithful  pastors  in  the  place  of 
those  who,  dead  themselves,  were  leading  their  people  in  the 
dance  of  death.  There  is  no  excuse  for  deadness  when  life 
can  be  had  for  the  asking. 

Even  in  Sardis  there  were  those  who  had  not  defiled  their 
garments.  This  is  proof  that  spiritual  life  can  be  given  and 
sustained  in  most  trying  conditions.  This  is  proof  that  a 
man  can  be  a  Christian  anywhere. 

Come,  let  us  to  the  Lord  our  God 

With  contrite  hearts  return  ; 
Our  God  is  gracious,  nor  will  leave 

The  desolate  to  mourn.  john  Morrison. 


April  24. 


Born  again,  not  nf  corniptiljle  Qszti,  —  i  peter  i.  23. 

Marvel  not  that  I  said  nnto  thee,  Ye  must  be  born  again.  —  John 
iii.  7. 

AND  yet  men  do  marvel,  as  though  it  were  a  thing  un- 
reasonable that  to  live  a  new  life  we  must  be  new-born. 
We  may  not  understand  how  it  is,  but  so  it  is.  Christ  has 
said  it,  and  who  shall  gainsay  his  words  .^ 

The  sinfulness  of  the  carnal  mind  makes  it  needful.  "  Do 
men  gather  grapes  of  thorns,  or  figs  of  thistles?"  Man's 
spiritual  deadness  makes  it  imperative.  There  must  be  new 
forces  of  spiritual  life  within.  The  Spirit  of  God,  freely 
given,  is  "  a  well  of  water  springing  up  into  everlasting  life." 
The  nature  of  God  and  of  his  kingdom  necessitates  it,  for 
without  holiness  "no  man  shall  see  the  Lord."  What  fitness 
can  there  be  for  God's  service  and  his  kingdom  in  the  natural 
man,  which  "  receiveth  not  the  things  of  the  Spirit  of  God  "  1 
But,  thank  God  !  what  must  be  ?Hay  be.  The  new  birth  is 
from  above,  and  of  the  Spirit,  likened  to  water  for  its  cleans- 
ing and  to  wind  for  its  subtle,  penetrating  power ;  and  God 
will  give  his  Holy  Spirit  to  them  that  ask  him.  Write  this 
down,  then,  as  an  eternal  law  of  the  kingdom  of  grace,  "  Ye 
must  be  born  again." 


,/f/^tO^ 


How  helpless  Nature  lies, 
Unconscious  of  her  load  ! 

The  heart  unchanged  can  never  rise 
To  happiness  and  God. 


Anne  Steele. 


April  25. 


31  inill  not  fail  t!)ee,  —  joshua  l  5. 

/  will  not  leave  you  comfortless :  I  will  come  to  you.  —  John 
xiv.  18. 

OUR  blessed  Lord  will  have  his  people  to  be  a  joyful 
people.  He  would  not  have  them  of  sad  countenances 
and  heavy  hearts,  but  wishes  them  to  rejoice  in  him  always, 
for  the  joy  of  the  Lord  is  their  strength.  He  was  going  away 
to  prepare  a  place  for  them ;  he  was  coming  to  receive  them 
to  himself  into  those  heavenly  mansions  in  his  Father's  house 
especially  fitted  for  their  occupancy,  and  in  the  mean  time  he 
would  not  leave  them  without  "  another  Comforter,"  even  the 
Spirit  of  truth,  who  should  not  only  bring  to  remembrance  all 
that  he  had  spoken  to  them,  but  mediate  his  perpetual  pres- 
ence and  guide  them  into  truth  not  yet  revealed  because  they 
were  not  now  able  to  bear  it.  Thus  associated  with  and 
dwelling  in  them  they  would  not  be  comfortless  (Gr.  orphans), 
but  children  of  God,  joint-heirs  with  Christ,  and  members  of 
the  blessed  family  of  which  Christ  is  the  head. 

All  these  precious  assurances  of  Christ  to  be  with  his  own 
are  made  to  his  people  to-day.  We  need  not  wait  for  his 
coming  for  us,  or  rather  our  going  to  him,  at  death,  or  for  his 
visible  and  personal  appearance  at  the  last  day  for  the  fulfil- 
ment of  his  promise,  "  I  will  come  to  you."  We  are  sure  he 
comes  to  all  who  will  receive  him  here  and  now.  He  comes 
through  the  office  and  influence  of  the  Comforter,  the  Spirit 
of  truth,  who  takes  the  things  of  Christ  and  shows  them  unto 
us.  May  we  open  our  hearts  to  receive  him,  and  become  fit 
temples  for  his  holy  indweUing ! 


Always  with  us,  always  with  us, 

Words  of  cheer  and  words  of  love ; 
Thus  the  risen  Saviour  whispers, 

From  his  dwelling-place  above.  f.dwin  h.  nkvin. 


April  26. 


Cast  t}j2  hnxtim  upon  tjje  ILorti.  —  psalm  iv.  22. 

7/  God  then  so  clothe  the  grass,  which  is  to-day  in  the  field,  and 
to-morrow  is  cast  into  the  oz'en  ;  how  much  more  will  he  clothe  you, 
O  ye  of  little  faith  .?— LUKE  xii,  28. 

THIS  is  the  Master's  comforting  conclusion  from  look- 
ing at  a  lily.  Visible  nature  without,  he  teaches,  is  to 
illustrate  the  invisible  nature  within.  Sight  is  to  confirm 
faith,  not  to  displace  it.  His  doctrine  is  the  direct  opposite 
of  that  of  some  to-day  who  have  been  learning  of  the  beauty 
and  wonder  of  the  natural  world.  These,  seeing  how  much 
that  is  exquisite  in  structure  perishes,  reverse  our  Lord's  say- 
ing, and  would  make  it  read,  "If  God  so  clothe  the  grass, 
which  to-morrow  is  cast  into  the  oven,  shall  he  not  also  cast 
you  into  the  oven,  O  ye  of  too  presumptuous  faith  ?  "  The 
Son,  who  knew  the  Father's  heart,  says,  Nay.  The  lesson  he 
reads  us  from  the  illuminated  manuscript  of  the  fields  is  in 
effect  this :  He  who  bestows  his  love  on  the  least,  shall  he  not 
lavish  it  upon  the  greatest.'*  If  he  does  so  much  to  dehght 
the  eye,  shall  he  not  do  more  to  comfort  the  soul  "i  Consider 
that  the  lily,  in  all  its  beauty  of  color  and  perfection  of  form 
and  delight  of  perfume,  is  simply  to  give  you  joy.  The 
flower  is  neither  useful  for  medicine  nor  good  for  food.  It 
rises  radiant  at  the  Father's  touch  purely  for  your  gratifica- 
tion. If  your  Father,  then,  so  loves  to  make  you  happy,  how 
truly  must  he  love  to  make  you  good  !  His  care  for  your  en- 
joyment proves  his  tireless  endeavor  to  transform  you  into  his 
image. 

If  our  love  were  but  more  simple 

We  should  take  him  at  his  word ; 
And  our  lives  would  be  all  sunshine 

In  the  gladness  of  the  Lord. 

FABER. 


April  27. 


OTfja  gaije  j^imself  for  us.  —  titus  ii.  14. 

I  am  the  good  shephe^'d :  the  good  shepherd  giveth  his  life  for  the 
sheep.  — ]oH:i  x.  ii.  ■ 

WHAT  a  precious  truth  is  here  presented !  Like  a  sheep 
I  am  exposed  to  dangers ;  wandering  about,  I  am  sure 
to  meet  the  roaring  lion  and  be  devoured  by  him.  Jesus 
knew  the  danger  I  was  in,  and  was  so  anxious  about  me 
that  he  would  not  send  another,  but  came  himself  and  brought 
me  to  his  fold.  Here  I  find  him  the  best  of  shepherds,  lead- 
ing his  flock  to  the  green  pastures  of  his  love,  and  beside 
the  still  waters  of  comfort.  While  I  follow  him  I  know  I  am 
safe,  whatever  difficulties,  trials,  perplexities,  or  persecutions, 
I  may  meet,  —  for  he  hath  said,  "  I  will  never  leave  thee,  nor 
forsake  thee ; "  yea,  he  giveth  his  life  for  his  sheep.  He 
loves  me  more  than  his  own  life,  and  has  really  died  that  I 
might  live.  There  is  therefore  no  good  thing  that  he  will 
withhold  from  me.  There  are,  indeed,  some  things  that  I 
fancy  are  necessary  and  would  like  to  have ;  but  he  knows 
best,  and  I  am  willing  to  trust  in  him,  and  say,  Not  my  will, 
but  thine  be  done.  "  The  Lord  is  my  shepherd ;  I  shall  not 
want." 


Oh,  for  this  love  let  rocks  and  hills 
Their  lasting  silence  break, 

And  all  harmonious  human  tongues 
The  Saviour's  praises  speak  ! 


April  28. 


Woe  unto  tjjem  tfjat  are  Inise  m  tjeir  oton  egeg* 
Isaiah  v.  21. 

T/ie  light  of  the  body  is  the  eye  :  therefore  when  thine  eye  is  single, 
thy  zohole  body  also  is  full  of  light ;  but  when  thine  eye  is  roil,  thy 
body  also  is  full  of  darkness.  Take  heed  therefore  that  the  light 
which  is  in  thee  be  not  darkness.  —  LUKE  xi.  34,  35. 

JUST  as  the  kingdom  of  nature  bears  the  burden  of  the 
kingdom  of  grace,  so  the  outer  man  bears  the  burden 
ot  the  inner  man.  The  freshness  of  the  Saviour's  teachings 
largely  consists  in  his  unfolding  of  these  correspondences 
between  the  seen  and  the  unseen.  All  the  light  which  comes 
to  the  body  and  to  every  member  of  it  comes  through  the 
eye.  The  eye  is  made  for  seeing.  To  be  sure,  when  there 
is  no  sight  through  the  eye,  even  the  ears  may  become  eyes, 
even  the  fingers.  A  blind  man  walks,  guided  by  the  echoes 
of  his  own  footfalls,  guided  by  the  touch  of  material  objects, 
reads  the  printed  page  with  his  own  fingers.  But  it  is  never- 
theless true  that  the  light-organ  of  the  body  is  the  eye.  So 
light  comes  to  the  inner  man  through  the  conscience.  This 
is  the  light  that  is  in  us  which  is  so  often  darkness ;  that  is, 
holds  darkness. 

The  eye  is  evil,  or  untrustworthy,  when  the  light  from 
objects  seen  comes  at  different  angles.  A  man  with  spec- 
tacles who  looks  over  them  is  uncertain  in  his  descent  of 
the  stairs.  He  has  a  double  vision  of  distances,  and  is  likely 
to  trip  and  fall.  It  is  so  with  a  man  who  tries  to  walk  in 
part  by  the  light  he  gets  from  earth,  and  in  part  by  the  light 
he  gets  from  heaven. 

Guide  me,  O  thou  great  Jehovah, 
Pilgrim  through  this  barren  land. 

I  am  weak,  but  thou  art  mighty ; 
Hold  me  with  thy  powerful  hand. 

WILLIAM  Williams. 


April  29. 


It  shall  not  return  unto  nte  ijoiti.  —  isaiah  iv.  n. 

Let  both  grow  together  until  the  harvest :  and  in  the  time  of  harvest 
I  will  say  to  the  reapers,  Gather  ye  together  first  the  tares,  and  bind 
them  in  bujidles  to  burn  them :  but  gather  the  wheat  into  my  barn. 
—  Matt.  xiii.  30. 

IT  is  God's  way  to  let  "  both  grow  together."  Here  are 
lessons  of  patience  and  of  charity.  If  God  can  wait, 
his  servants  can.  If  the  Master  of  the  harvest  can  bear 
with  the  tares,  the  children  need  not  be  anxious  about  them. 
The  wheat  and  the  tares  in  their  early  growth  are  alike ; 
the  best  farmer  cannot  distinguish  them.  God  sees  the  dif- 
ference ;  man  cannot,  but  the  "  day  will  declare  it."  There 
is  no  tareless  wheat-field,  there  is  no  pure  Church  on  earth. 
The  tares  will  not  always  be  hidden,  but  when  God's  sickle 
is  thrust  in,  they  will  be  given  to  the  fire.  The  wheat  will 
all  be  gathered  in  due  time,  —  not  one  of  God's  children  will 
be  lost.  When  we  see  the  tares,  let  us  be  patient ;  we  would 
have  cast  Judas  out  long  before  Jesus  did.  He  may  try  the 
faith,  the  charity,  and  the  patience  of  his  people  now,  by 
leaving  Judas  in  the  Church  as  he  did  then. 

Be  charitable.  What  you  think  to  be  tares  may  be  God's 
wheat.  What  if  they  walk  not  with  us  ?  they  may  be  for  us. 
Bear  with  human  frailty  and  sin ;  you  also  are  frail  and 
sinful.     It  is  safe  to  leave  the  results  with  God. 


Thou  canst  not  toil  in  vain  ; 

Cold,  heat,  and  moist  and  dry 
Shall  foster  and  mature  the  grain 
For  garners  in  the  sky. 

J.   MONTGOMERY; 


April  ^o. 


STjjis  Jouse  ta\)ic})  is  calleti  bg  mg  name.  — Jer.  vii.  n. 

Ta/;e  these  things  hence ;  tnake  not  7ny  Father^ s  house  an  house 
of  merchandise.  —  JoHN  ii.  1 6. 

//  is  written,  My  house  shall  be  called  the  house  of  prayer ;  but  ye 
have  made  it  a  deit  of  thieves.  —  Matt.  xxi.  13. 

OUR  Lord  was  in  his  holy  temple.  From  the  context 
we  learn  that  he  was  there  for  a  threefold  purpose, — 
to  receive  worship  (Matt.  xxi.  15);  to  promote  righteousness 
(John  ii.  14,  15);  and  to  do  mercy  (Matt.  xxi.  14).  These 
are  the  only  legitimate  objects  for  which  churches  can  be 
used,  —  as  houses  of  prayer  and  praise  ;  as  schools  for  teach- 
ing and  applying  the  Word,  which  is  able  alike  to  save  the 
soul  and  sanctify  the  life  (James  i.  21  ;  Acts  xx.  32);  and  as 
centres  of  evangelizing  and  charitable  work. 

We  learn  equally  what  uses  of  a  church  are  not  legitimate, 
and  which  yet  are  in  danger  of  insinuating  and  establishing 
themselves  within  its  sacred  courts.  We  are  not  likely  to 
make  it  "  a  den  of  thieves,"  as  those  Jewish  sharpers  did, 
but  we  may  degrade  it  into  a  "  house  of  merchandise  "  by 
conducting  it  too  much  in  the  commercial  spirit  and  method; 
and  it  is  a  serious  question  whether  many  a  church  is  not 
desecrated  by  the  side  uses  to  which  it  is  put  for  the  purpose 
of  raising  money.  Let  us  learn  to  look  upon  a  church  with 
the  eyes  of  Jesus,  as  our  "  Father's  house,"  and  to  love  and 
reverence  it  for  his  sake. 


(^ 


How  lovely  are  thy  dwellings  fair, 

O  Lord  of  hosts  !  how  dear 
The  pleasant  tabernacles  are, 

Where  thou  dost  dwell  so  near  ! 

JOHN  Milton. 


May  I. 


WinU  fji'm  s!)all  tjje  satljermg  of  t^e  people  be. 

Gen.  xlix.  lo. 

And  I,  if  I  be  lifted  tip  from  the  earth,  will  draxv  all  men  unto 
7?ie.  —  John  xii.  32. 

THROUGH  his  crucifixion  the  Saviour  saw  his  triumph. 
"  For  the  joy  that  was  set  before  him,"  he  would  en- 
dure the  cross,  "despising  the  shame,"  that  so  he  might  "sit 
down  at  the  right  hand  of  the  throne  of  God,"  and  there 
draw  all  men  unto  him.  His  crucifixion  conditioned  the 
reach  and  power  of  his  attraction  as  the  Redeemer  of  men. 
He  must  suffer  if  he  would  save.  His  lifting  up  was  the 
beginning  of  his  eternal  exaltation.  From  that  exaltation  his 
influence  reaches  the  lowest  depths  of  human  degradation. 
It  is  a  mighty,  a  universal  gravitation,  of  which  multitudes 
are  indeed  quite  unconscious,  and  which  other  multitudes 
are  resisting.  Christ  does  not  drive  any,  but  he  does  draw 
all,  as  the  sun  draws  all.  The  redeeming  power  is  personal 
influence;  it  is  moral  and  spiritual  attraction.  It  centres  in 
the  uplifted  Christ;  but  each  believer  may,  and  therefore 
must  help  draw  men  to  Christ.  Slowly  but  surely  this  great 
prophecy  is  securing  realization.  "  He  shall  see  of  the  trav- 
ail of  his  soul,  and  be  satisfied."  Satan  shall  not  have 
the  real  harvest  of  the  world.  That  belongs  to  the  uplifted 
Christ. 


is^i^;^. 


Christ  for  the  world,  we  sing ; 
The  world  to  Christ  we  bring 

With  one  accord ; 
"With  us  the  work  to  share, 
"With  us  reproach  to  dare, 
"With  us  the  cross  to  bear, 

For  Christ  our  God. 

SAMUEL  WOLCOTT. 


May  2. 


Ei)on  rulest  tf)e  raging  of  t\)z  sea.  —  Psalm  ixxxix.  9. 

Peace,  be  still.  —  Mark  iv.  39. 

IT  was  eventide.  The  setting  sun  perchance  smiled  a  fare- 
well, flooding  the  waters  with  golden  light.  The  sky 
was  cloudless.  Gennesareth  reposed  in  quiet  loveliness,  like 
Lucerne  in  Switzerland  or  beautiful  Loch  Lomond  among 
the  Scottish  hills.  The  disciples  were  not  afraid  as  they 
embarked.  Suddenly  the  storm  swept  down  upon  them. 
The  angry  waves  smote  the  little  ship.  Skilful  hands  plied 
the  oars  in  vain.  They  were  in  jeopardy.  Then,  in  answer 
to  their  cry,  the  Christ  arose.  It  needed  but  a  word  :  "  Peace, 
be  still."  "  There  was  a  great  calm." 

And  this  is  life.  One  hour  all  is  bright  and  peaceful ;  the 
next  the  billows  break  over  us,  the  desire  of  our  hearts  dies, 
human  help  avails  nought.  Within  the  soul  itself  are  all  the 
elements  of  unrest.  When  conscience  convinces  of  sin,  and 
memory  recalls  our  selfishness  and  ingratitude,  our  own 
unworthiness  is  revealed.     We  are  in  despair. 

Blessed  be  God,  we  have  a  sure  refuge  !  He  who  calmed 
the  troubled  waters  speaks  peace  to  human  hearts.  His 
blood  atones  for  every  sin:  his  grace  supplies  every  need. 
Begin,  my  soul,  this  day  with  a  penitent,  trustful  prayer  to 
him,  and  through  its  toilsome  or  suffering  hours  shall  come 
the  cheering  refrain,  "  Peace,  be  still." 


^^^-cnjat-^-tf 


The  wild  winds  hushed  ;  the  angry  deep 
Sank,  like  a  little  child,  to  sleep ; 
The  sullen  billows  ceased  to  leap, 
At  thy  will. 

So,  when  our  life  is  clouded  o'er, 
And  storm-winds  drift  us  from  the  shore, 
Say,  lest  we  sink  to  rise  no  more, 
"  Peace,  be  still." 

Godfrey  thring. 


May  3. 


STfjeg  tjjat  inill  hz  rtc!)  fall  into  temptation.  —  i  tim.  vi.  9. 

And  again  I  say  unto  you,  It  is  easier  for  a  camel  to  go  through  the 
eye  of  a  fteedle,  than  for  a  rich  man  to  e?iter  into  the  kingdom  of  God. 
—  Matt.  xix.  24. 

THESE  words  condemn,  not  wealth,  but  the  love  of  it. 
They  put  not  a  premium  on  worldly  poverty,  but  on 
poverty  of  spirit.  They  warn  against  the  possible  influence 
of  riches.  Human  nature  seeks  ease  and  honor,  and  mostly 
through  earthly  possessions;  the  subtle  tendencv  of  such 
possession,  or  the  desire  of  it,  is  to  wean  the  soul  from  the 
contemplation  of  the  eternal  Creator  to  the  worship  of  the 
perishing  creature.  Giving  way  to  this  tendency  makes 
these  words  terribly  significant.  The  young  ruler's  inordi- 
nate love  of  wealth  suggested  them,  yet  Christ's  thought 
comprises  not  merely  those  who  have  "  great  possessions," 
but  those,  be  they  never  so  poor,  whose  hearts  are  engrossed 
in  that  desire.  God  enriched  the  earth  for  man's  good;  the 
possession  and  enjoyment  of  its  bounties  may  very  legiti- 
mately subserve  man's  chief  end.  But  forget  not  that  the 
grand,  noble,  and  sublime  aim  of  life  is  the  possession  and 
enjoyment  of  the  riches  of  the  grace  of  God  our  Saviour. 
He  looks  on  the  heart,  and  demands  from  all  followers  true 
consecration  of  heart  and  possession.  Be  your  worldly  state 
in  poverty  or  riches,  remember  this  eternal  truth,  "  Blessed 
are  the  poor  in  spirit :  for  theirs  is  the  kingdom  of  heaven." 


The  dearest  idol  I  have  known, 
Whate'er  that  idol  be, 

Help  me  to  tear  it  from  thy  throne. 
And  worship  only  thee. 


May  4. 

jFrom  mt  is  tfig  fruit  founli.  —  Hosea  xiv.  8. 

/  am  the  true  vine,  and  my  Father  is  the  husbandman.  —  John 


XV.    I. 


THE  union  between  Christ  and  his  Church  is  the  closest 
and  tenderest  in  the  universe  of  God,  except  the  union 
between  the  three  persons  of  the  Godhead.  The  world  of 
nature  and  the  most  endearing  relations  of  human  life  are  laid 
under  contribution  in  the  Scriptures,  and  are  combined,  and 
thus  combined  are  inadequate  to  express  the  intimacy  of 
this  union  and  the  deep  unutterable  love  of  Christ  for  his 
Church.  The  fundamental  idea  suggested  by  the  emblem 
of  the  vine  and  its  branches  is  the  vital  union  between 
Christ  the  true  vine  and  the  members  of  his  mystical  body. 
Without  this  union  there  can  be  no  spiritual  life  and  no  good 
fruit.  The  decisive  test  of  this  union  is  to  be  Christ-like. 
Our  spiritual  growth  is  organic,  like  the  vine,  and  not  mechan- 
ical, like  the  building  of  a  wall.  It  is  an  organic  development 
by  the  mighty  power  of  faith,  which  works  from  within  out- 
ward, and  brings  the  soul  under  the  operation  of  the  great 
doctrines  of  grace,  and  into  the  closest  sympathy  with  Christ 
and  his  cause.  The  creator  of  this  union  is  the  Father.  He 
engrafts  the  branches  into  the  true  Vine.  As  the  vine-dresser 
uses  the  pruning-knife  to  increase  the  fruitfulness  of  the  vine, 
so  our  heavenly  Father  corrects  his  children,  and  often 
makes  their  hearts  bleed  to  increase  their  Christian  graces. 


Lord  Christ,  we  humbly  ask 

Of  thee,  the  power  and  will, 

With  fear  and  meekness,  every  task 

Of  duty  to  fulfil. 

J.  Montgomery. 


May  5. 


I  tiie  tiailg.  —  I  Cor.  xv.  31. 

If  ajiy  man  will  come  after  me,  let  hiin  deny  himself,  and  take  up 
his  cross  daily,  and  follow  me.  —  Luke  ix.  23. 

WE  are  wont  to  say  that  Christ  died  that  we  might  not  die. 
We  should  speak  more  truly  if  we  affirmed  that  he 
died  that  we  might  die.  He  diedy^r  sin  that  we  might  die  to 
sin ;  he  bore  our  guilt  in  his  own  body,  that  we  might  bear 
about  his  dying  in  our  bodies.  Hence  it  is  written  in  the  Scrip- 
ture :  "  Forasmuch,  then,  as  Christ  hath  suffered  for  us  in  the 
flesh,  arm  yourselves  likewise  with  the  same  mind."  "  With 
the  same  mind,"  not  with  the  same  instrument !  The  jewelled 
cross  or  the  marble  crucifix  can  do  nothing  to  enable  us  '*  fill 
up  that  which  is  behind  of  the  afflictions  of  Christ."  Not  the 
image  of  his  crucifixion  laid  upon  us,  but  the  fellowship  of 
his  crucifixion  wrought  within  us,  is  what  he  requires.  "  Let 
this  7mndhQ.\nyo\i  which  was  also  in  Christ  Jesus."  Our 
wills  surrendered  to  Christ's  even  as  his  will  was  surrendered 
to  the  Father's ;  our  self-pleasing  daily  foregone  for  his  sake 
who  "  pleased  not  himself ;  "  our  ease  surrendered  day  by 
day  in  order  that  we  may  endure  hardness  as  good  soldiers 
of  Jesus  Christ,  —  these  are  the  crucial  tests  of  discipleship. 
Our  souls  are  saved  only  by  Christ's  outward  cross  of  atone- 
ment; they  are  sanctified  by  his  inward  cross  of  self- 
abnesfation. 


^*    jT'"pS>-hn^ 


Take  up  thy  cross,  and  follow  Christ, 
Nor  think  till  death  to  lay  it  down,  — 

For  only  he  who  bears  the  cross 
May  hope  to  wear  the  glorious  crown. 


C.  w,  Everest. 


May  6. 


raitf)  surf)  sacrifices  (3oti  is  feocll  picasctj.  _  heb.  xiii.  i6. 

i?///  7£///^;^  //^<7/^  inakest  a  feast,  call  the  poor,  the  maimed,  the 
lame,  the  blind;  and  thoic  shall  be  blessed ;  for  they  cannot  recom- 
pense thee :  for  thou  shall  be  recompensed  at  the  resurrection  of  the 
Just.  —  Luke  xiv.  13,  14. 

WHAT  the  poor  and  the  afflicted  cannot  do,  he  who  has 
made  such  sufferers  his  representatives  will  not  fail 
to  do.  Jesus  links  the  day  of  final  judgment  and  award  with 
service  given  on  earth  to  earth's  neediest  children.  We  may 
not  always  with  wisdom  copy  to-day  the  Oriental  habit  of 
feast-giving  to  miscellaneous  companies  of  the  blind,  maimed, 
and  poor.  But  the  celestial  spirit  of  helpfulness  and  loving 
hospitality  to  all  who  are  in  physical  or  spiritual  need  is  the 
one  immortal  duty  and  glory  of  Christly  hearts.  Charity  to- 
day should  mean  not  only  alms,  but  Christian  friendship. 
Putting  aside  social  schemes  that  would  turn  the  masses  of 
men  into  shiftless  and  brutalized  parasites  of  the  State,  there 
is  demanded  the  bringing  to  bear  on  men's  lives  of  all  reme- 
dial, educating,  preventive,  and  regenerating  influences  in  the 
spirit  of  the  Golden  Rule.  When  Lowell's  Sir  Launfal 
shared  with  the  beggar  his  crust  of  bread  and  gave  him  to 
drink  from  the  icy  stream,  a  heavenly  light  suffused  that 
feast  of  the  Holy  Grail,  till  suddenly  the  leper  rose  up  be- 
fore him,  "shining  and  tall,"  in  the  awful  splendor  of  the 
Crucified  and  the  Crowned.  He  who  with  a  brother's  heart 
shares  with  the  needy  brother  the  bread  and  water  of  eternal 
life,  sits  down  to  a  holy  banquet  with  his  Lord  and  shall  be 
welcomed  to  the  marriage  supper  of  the  Lamb. 


^a 


OMji^t/^ 


I  behold  in  thee 
An  image  of  him  who  died  on  the  tree. 
Thou  also  hast  had  thy  crown  of  thorns  ; 
Thou  also  hast  had  the  world's  buffets  and  scorns 
And  to  thy  life  were  not  denied 
The  wounds  in  t'ue  hands  and  feet  and  side. 


May  7. 
23e  ge  tors  of  tje  inorti.— James  i.  22. 

Hear  ye  therefore  the  parable  of  the  sower.  When  any  one  heareth 
the  word  of  the  kingdo7n,  and  zmderstandeth  it  not,  then  cometh  the 
wicked  one,  and  catcheth  away  that  which  was  sown  in  his  heart. 
This  is  he  which  received  seed  by  the  wayside.  —  Matt.  xiii.  i8,  19. 

IN  the  parable  of  the  sower,  our  Lord  strikingly  presents 
the  method  and  results  of  the  ministry  of  truth  in  his 
divine  kingdom.  The  seed  is  sown  broadcast.  The  field, 
with  its  diversified  conditions  of  soil,  represents  human  hearts. 
Some  hearts  are  hard,  like  the  beaten  track  which  can  yield 
no  fruit.  They  are  not  receptive  of  the  truth.  In  their  case, 
the  seed  simply  lies  on  the  surface.  Dew,  rain,  and  sun  are 
of  no  use  to  it.  Moreover,  it  is  not  allowed  to  remain.  "  The 
birds  came  and  devoured  it."  In  other  words,  "  Satan  com- 
eth and  snatcheth  away  that  which  has  been  sown  in  the 
heart."  Want  of  interest,  inattention,  and  speedy  forgetful- 
ness  characterize  a  large  mass  of  the  hearers  of  the  gospel, 
hence  the  disastrous  failure  which  is  here  depicted. 

But  even  the  hardened  wayside  was  once  soft  loam.  Hearts 
that  were  once  tender  and  susceptible  of  good  impressions 
become  gradually  hardened.  Wasted  opportunities,  the  riot- 
ous revel  of  sins,  the  action  of  worldly  pleasures,  the  tramp 
of  business,  all  or  any  of  these  may  render  the  heart  imper- 
vious to  the  truth,  and  consequently  unfruitful. 

Souls,  however,  are  not  helpless  and  irresponsible.  The 
wayside  may  be  converted  into  fertile  soil.  God  can  change 
the  hardened  heart  into  "an  honest  and  good  heart,"  which 
shall  yield  precious  and  abundant  fruit. 

Happy  they  who  seek  and  obtain  this  grace  that  "  they 
may  believe  and  be  saved." 


Oy^^J^^^ 


Lord,  by  thy  grace,  to  me  impart 
An  honest,  understanding  heart, 
For  gracious  seed  a  fitting  soil ; 
Nor  let  the  foe  of  truth  despoil. 

K.  M,  OFF(^Rn. 


May  8. 


i^oin  are  toe  tf)e  sons  of  (J^oti»  —  i  John  iii.  2. 

And  the  glory  which  thou  gavest  me  I  have  given  them  ;  thai  they 
may  be  one,  even  as  we  are  one  :  I  in  them,  and  thou  in  vie,  that  they 
may  be  made  perfect  in  one  ;  and  that  the  taorld  may  know  that  thou 
hast  sent  me,  and  hast  loved  them,  as  thou  hast  loved  me.  — JoHN 
xvii.  22,  23. 

WONDERFUL  is  the  relationship  which  Christ  Jesus 
has  estabhshed  by  his  obedience  unto  death  between 
God  and  his  disciples.  "  The  Spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God  ;  and  if  chil- 
dren, then  heirs ;  heirs  of  God,  and  joint-heirs  with  Christ  " 
(Romans  viii.  i6,  17),  writes  Paul.  "  Ye  are  a  chosen  genera- 
tion, a  royal  priesthood,  a  holy  nation,  a  peculiar  people " 
(i  Peter  ii.  9),  writes  Peter.  "  Beloved,  now  are  we  the 
sons  of  God,  and  it  doth  not  yet  appear  what  we  shall  be : 
but  we  know  that  when  he  shall  appear  we  shall  be  like  him ; 
for  we  shall  see  him  as  he  is"  (i  John  iii.  2),  writes  John. 
But  more  wonderful  than  the  words  of  Paul  or  Peter  or  John 
are  the  words  of  our  Lord  himself,  quoted  above.  In  heaven 
alone  can  we  hope  fully  to  understand  their  meaning. 

"  T/ie  glory  which  thou  gavest  ine  "  —  not  the  glory  which 
belonged  to  me  as  the  eternal  Son,  but  the  glory  which  thou 
gavest  me  as  "  the  Word  made  flesh  ;  "  the  glory  of  a  spotless 
righteousness  which  as  "  the  Son  of  man  "  I  have  wrought 
out  for  my  people ;  the  glory  of  free  access  to  God,  and  com- 
munion with  him;  the  glory  arising  from  the  indwelling  of 
the  Spirit,  through  which  sinful  man  becomes  "a  temple  of 
the  Holy  Ghost;  "  the  glory  of  being  "  workers  together  with 
me  "  in  the  salvation  of  a  lost  world.  For  all  this  there  can 
be  but  one  reason  given :  "  God  has  loved  us,  even  as  he 
loved  Christ." 

Lord  Jesus,  are  we  one  with  thee  "i 

O  height,  O  depth  of  love  ! 
Thou  one  with  us  upon  the  tree, 

We  one  with  thee  above. 

J.  G.  Deck. 


May  9. 
ge  tJ0  sjjeiB  i\)t  3Lorti'0  tjcatij.  —  i  cor.  xi.  26. 

77/^  </t?  in  renienibratice  of  me.  —  LuKE  xxii.  19. 

WHO  is  there  of  all  the  dwellers  on  earth  that  has  not 
felt  a  desire  to  be  remembered  ?  To  fulfil  this  wish 
monuments  have  been  raised  and  colleges  founded  and  hos- 
pitals endowed  and  brave  exploits  performed.  To  this  object 
the  miser  has  devoted  his  savings,  the  student  his  stores  of 
learning,  the  painter  his  skill.  Eulogiums  have  been  pro- 
nounced by  living  orators,  and  inscriptions  engraved  upon 
lasting  brass  and  marble.  Poems  have  been  written,  statues 
sculptured,  and  bodies  embalmed,  that  the  names  of  men 
and  some  record  of  their  lives  might  be  perpetuated.  Men 
have  left  legacies  to  be  expended  in  celebrating  with  mourn- 
ful obsequies  the  anniversary  of  their  death,  and  annual  feasts 
have  been  established  for  the  purpose  of  remembering  the 
departed. 

So  Jesus  Christ,  in  instituting  the  Holy  Supper,  expresses  a 
wish  to  which  every  human  heart  responds.  By  this  ordi- 
nance shall  his  death,  so  ignominious  in  its  circumstances, 
but  so  glorious  in  its  results,  be  remembered  in  the  repeated 
celebration  of  this  prelude  to  the  scene  on  Calvary,  by  the 
whole  world  of  believers  whom  the  power  of  his  love  and  the 
preaching  of  his  cross  is  to  subdue  to  his  beneficent  control 
and  make  sweetly  obedient  to  his  blessed  commands.  Thus 
shall  he  be  loved  and  trusted,  and  his  memory  be  honored 
by  sinners  saved  and  sanctified  to  the  end  of  time. 

According  to  thy  gracious  word, 

In  meek  humility, 
This  will  I  do,  my  dying  Lord, 

I  will  remember  thee. 

And  when  these  failing  lips  grow  dumb, 

And  mind  and  memory  flee. 
When  thou  shalt  in  thy  kingdom  come, 

Jesus,  remember  me.  j.  Montgomery. 


May  10. 


J^e  fjat]^  malic  \}m  to  h  sin  for  xis.  — 2  Cor.  v.  21. 

As  Moses  lifted  tip  the  serpent  in  the  7uildeniess,  even  so  mnst 
the  Son  of  viaji  be  lifted  up :  that  iohosoe7.'er  believeth  in  him,  should 
not  perish,  but  have  eternal  life.  — John  iii.  14,  15. 

MEN  are  bitten  by  fiery  serpents,  and  they  die  because 
human  skill  can  furnish  no  antidote.  By  divine  com- 
mand a  brazen  image  of  the  fiery  serpent  is  ''lifted  up" 
among  them,  and  every  bitten  one  who  looks  up  to  that 
serpent-likeness  finds  the  death-current  checked  and  life 
again  coursing  through  his  veins  (Numbers  xxi.  6-9). 
Thus  sin  is  a  virulent  poison,  caused  by  the  bite  of  that 
"  old  serpent  .  .  .  the  devil."  Physicians  have  ever  been 
studying  the  case  and  prescribing  remedies.  But  nature 
furnishes  no  antidote;  therefore  all  their  panaceas  fail,  and 
the  poison  spreads,  working  death,  physical,  spiritual,  eternal. 
Is  there  then  no  hope  ?  Plainly  there  can  be  none  except  it 
come  from  God  himself.  Such  is  the  suggestion  of  that 
strange  transaction  "  in  the  wilderness,"  and  the  direct  teach- 
ing of  these  words  of  our  Lord.  God  himself  has  under- 
taken the  case.  "  His  own  Son,"  having  been  made  "  in  the 
likeness  of  sinful  flesh,"  has  been  "lifted  up,"  first  on  the 
cross,  that  he  might  make  expiation,  "bearing  our  sins"  — 
as  it  were,  receiving  the  poison  for  us  —  "  in  his  own  body ;  " 
then  to  "  the  right  hand  of  power,"  that  he  might  send  "  the 
Spirit  of  grace  "  and  thus  make  "  the  preaching  of  the  cross  " 
effectual  in  inducing  the  perishing  to  look  unto  him  and 
live. 

He  left  his  starry  crown, 

And  laid  his  robes  aside, 
On  wings  of  love  came  down, 

And  wept  and  bled  and  died  ; 
What  he  endured,  oh,  who  can  tell, 
To  save  our  souls  from  death  and  hell  I      s.  stennett 


May  II. 


i 


I  toill  p0tir  ntg  spirit  upon  tjjg  seeti,  —  isaiah  xHv.  3. 

And,  behold,  I  send  the  promise  of  my  Father  upon  yon :  but 
tarry  ye  in  the  city  of  lerusalem,  until  ye  be  endued  ivith  power  from 
on  high.  —  Luke  xxiv.  49. 

AFTER  Christ  had  risen  from  the  dead  for  our  justifica- 
tion, and  was  ready  for  ascension  and  for  coronation 
on  his  mediatorial  throne,  he  appears  to  the  apostles  as- 
sembled in  Jerusalem,  gives  them  a  charge  and  the  promise 
of  the  Holy  Ghost  —  "the  promise  of  my  Father,"  "power 
from  on  high"  —  to  come  upon  them  while  they  tarry  in  the 
city.  In  obedience  to  this  promise,  early  on  the  second 
Lord's  day  after  the  ascension,  "they  were  all  filled  with 
the  Holy  Ghost."  Here  began  the  new  dispensation  of  the 
Holy  Ghost,  and  here  the  Church  starts  off  with  one  hundred 
and  twenty  spiritually  baptized  souls.  Since  Pentecost,  his 
personal  presence  is  the  agent  by  whom  all  gracious  and 
divine  influences  are  communicated  to  man.  He  is  omni- 
present, and  we  cannot  withdraw  from  his  influence.  He 
produces  all  internal  religious  experience,  enlightens  the 
understanding,  purifies  the  purpose,  influences  the  will,  ex- 
alts the  affections.  All  right  feeling  in  the  human  heart  is 
traceable  directly  or  indirectly  to  the  Holy  Spirit.  Our 
personal  salvation  and  our  personal  usefulness  depend  upon 
heeding  the  Saviour's  injunction  to  tarry  in  the  place  of 
his  appointment  until  we  be  "  endued  with  power  from  on 
high." 


OUuU 


J^.'^l^v 


1- 


Grant  this,  O  holy  God  and  true, 
The  ancient  seers  thou  didst  inspire, 

To  us  perform  the  promise  due, 

Descend,  and  crown  us  now  with  fire. 

Henry  More  {altered). 


May  12. 


^aHjiuQ  xtczihzti  cf  tj^e  Jatfjer  tje  promige  of  tje  J^olg 

({0|)0St.  —Acts  ii.  33. 

Nevertheless  I  tell  you  the  truth  ;  It  is  expedient  for  you  that  I  go 
muay  :  for  if  I  go  not  away,  the  Comforter  will  not  come  unto  you  ; 
but  if  I  depart,  I  will  send  him  unto  you.  — JoHN  xvi.  7. 

SORROW  filled  the  disciples'  hearts  as  they  heard  their 
Lord  speak  of  his  imminent  departure.  What  will  be- 
come of  his  little  flock,  what  of  his  work,  scarcely  begun,  if 
now  the  Head  should  depart  from  them,  and  on  such  a  route, 
through  the  shame  of  the  cross  !  But  whether  they  grasp  it 
or  not,  nevertheless  he  tells  them  the  truth.  It  is  their  salva- 
tion that  he  goes  away.  "  If  I  go  not  away,  the  Comforter  " 
—  that  is,  the  Paraclete,  the  Advocate  —  "  will  not  come  unto 
you."  What  an  awful  thought!  No  Cojnfoj'ler /  no  testi- 
mony of  Christ;  no  reproving  of  the  world;  no  guiding  of 
the  disciples  into  all  truth;  no  knowledge  and  confession  of 
Jesus  the  Lord  ;  no  assurance  to  the  heart  of  the  believer 
that  he  is  the  child  of  God  ;  no  assistance  and  intercession 
for  the  saints  in  their  infirmities;  no  peace  and  joy  in  the 
Holy  Ghost ;  no  fruits  of  the  Spirit,  —  in  short,  no  Pentecost ! 
But  thanks  be  to  God,  Christ  went  away  through  the  dark- 
ness of  Gethsemane  and  Calvary  to  the  glory  of  Easter- 
morning  and  Pentecost.  Of  a  truth,  it  is  expedient  for  us 
that  he  went  away. 


<JiUftA   //t^ 


And  his  that  gentle  voice  we  hear 

Soft  as  the  breath  of  even, 
That  checks  each  fault,  calms  every  fear, 

And  whispers  us  of  heaven. 

Harriet  Auber. 


May  13. 


OTe  \}^iiz  an  atibocatc  initfj  tf)e  iFatfjer.  —  i  John  ii.  i, 

I  pray  not  that  t/iou  shouldest  take  thein  out  of  the  ivorld^  hit  thai 
thou  shouldest  keep  them  from  the  evil.  — John  xvii.  15. 

THE  Redeemer's  intercession  for  liis  people  comprehends 
all  that  is  essential  to  their  welfare  and  happiness. 
They  might  be  taken  directly  to  heaven,  but  he  does  not 
ask  this,  because  it  is  better  for  them  to  reach  the  harbor  of 
rest  after  the  storms  of  life  are  ended.  The  disciple  is  not 
above  his  Master,  who  was  "  made  perfect  through  suffer- 
ings." He,  who  knew  the  power  of  temptation  and  the 
blessedness  of  enduring  it,  prays  that  his  followers  may  be 
preserved  from  the  corruption  that  is  in  the  world,  and  from 
the  overcoming  subtlety  of  the  Evil  One.  It  is  an  error  to 
suppose  that  there  is  safety  in  the  seclusion  of  monastic 
life.  A  Christian's  place  is  in  the  world.  We  have  no  need 
to  go  out  of  the  world  for  work,  for  here  it  is  ;  or  for  comfort, 
for  God  sends  it  to  us  here.  Christian  graces  are  polished 
by  daily  use,  and  character  is  developed  by  friction  with  the 
world.  While  we  are  working  for  the  Master,  he  is  pray- 
ing for  us.  Where  duty  calls  us  to  go  we  are  safe.  If 
Vanity  Fair  lies  in  the  way  to  the  Celestial  City,  he  will 
guide  us  through  without  harm ;  and  then  the  Redeemer's 
other  prayer  will  be  answered,  "  Father,  I  will  that  they  also 
whom  thou  hast  given  me  be  with  me  where  I  am." 


Clothed  with  our  nature,  still  he  knows 

The  weakness  of  our  frame, 
And  how  to  shield  us  from  the  foes 

Which  he  himself  o'ercame. 

Alexander  Pivie. 


May  14. 


5  Iibe  bu  t!)c  fait!)  of  tije  Son  of  ©oti.  — Gal.  ii.  20. 

/^j  the  living  Father  hath  sent  me,  and  I  live  by  the  Father :  so  he 
that  eateth  tne,  even  he  shall  live  by  me.  This  is  that  bread  which 
came  dmi>n  from  heaven :  not  as  your  fathers  did  eat  manna,  ajid 
arc  dead:  he  that  eateth  of  this  bread  shall  live  for  ever.  —  John 
vi.  57,  58. 

A  WONDERFUL  passage  upon  which  the  soul  can  feed 
for  hours.  It  teaches  that  God  is  a  hving  God  mani- 
festing himself  in  both  the  natural  and  spiritual  world.  It 
teaches  that  as  Christ  lives  in  God  and  God  in  him,  and  as 
he  gains  all  his  life  and  power  from  God,  so  the  Christian 
lives  in  Christ  and  Christ  in  him,  and  he  gains  all  his  spir- 
itual life  and  power  from  Christ ;  through  Christ  the  disciple 
is  in  union  with  God,  and  the  divine  life  abides  in  his  soul. 
Notice  the  conditions.  As  our  bodies  through  the  natural 
organs  appropriate  of  nature's  .strength  to  their  own  vitality, 
so  the  soul  by  faith  eats  of  Christ  and  appropriates  of  his 
atoning  death  to  its  own  spiritual  life,  receiving  of  his  per- 
sonal love,  grace,  and  spirit,  as  its  food,  strength,  and  life; 
and  as  long  as  we  daily  feed  upon  Christ's  words,  love,  and 
death,  we  have  not  only  our  own  powers,  but  the  power  of 
Christ  in  God  to  overcome,  endure,  be,  and  do  all  that  is 
required  of  us.  This  fact  in  the  darkest  hours  makes  us 
brave,  patient,  and  cheerful,  for  we  know  that  as  children 
of  the  King  we  shall  be  more  than  conquerors  through  him 
tliat  loved  us  and  gave  himself  for  us. 


feed  by  faith  on  Christ ;  my  bread, 
His  bodv  l:)rokcn  on  the  tree, 
live  in  him,  my  living  Head, 
Who  died,  and  rose  again  for  me. 

J.  Montgomery. 


May  15. 


TOJom  ti)e  ILortJ  lobetj)  fte  cfjajstcnEtj}.  —  Heb.  xii.  6. 

/4s  many  as  /  love,  I  j'cbuke  and  chasten  :  be  zealous  therefore^  and 
repent.  —  Rev.  iii.  19. 

LOVE  and  discipline,  tenderness  and  fidelity,  God  our 
Father  and  God  our  Teacher,  these  two  are  the  su- 
preme facts  of  religion.  Our  Lord  here  defines  his  own 
action  in  his  relation  to  the  chosen.  He  is  carrying  forward 
two  processes  in  us,  and  the  command  which  follows  in  the 
same  text  has  two  parts,  each  of  them  in  correspondence. 
Chastisement  should  bring  the  soul  to  repentance,  and  love 
ought  to  stimulate  to  a  zeal  in  due  proportion.  The  double 
declaration  is  the  basis  on  which  the  double  precept  rests. 

The  orbit  of  a  planet  is  determined  by  the  play  of  balanced 
forces,  centrifugal  and  centripetal,  so  the  development  of 
spiritual  life  will  be  regulated  by  the  two  principles  here 
defined.  By  chastisement  we  are  made  to  see  the  awful 
depth  of  sin,  and  by  love,  the  sublime  height  of  the  divine 
holiness.  In  chastisement  we  come  to  know  self,  the  crea- 
ture, and  in  love  we  come  to  have  some  notion  of  him,  the 
Creator.  The  two  aspects  of  redemption  are  not  hostile, 
but  each  is  the  complement  of  the  other,  —  discipline  and 
privilege,  two  messengers  of  the  same  king,  two  pages  of 
the  same  lesson,  two  facts  making  up  together  the  one  su- 
preme truth.  He  loves,  and  therefore  he  educates.  Loving 
us,  he  makes  to  us  a  wonderful  offer ;  he  offers  to  give  us 
himself,  and  chastening  us,  he  makes  it  possible  that  we 
should  accept  such  an  offer.  The  affection  is  wonderful, 
the  discipline  is  severe,  but  the  vital  link,  uniting  the  two, 
is  the  Lord  Jesus  himself. 


I  thank  thee  for  both  smile  and  frown, 

And  for  the  gain  and  loss; 
I  praise  thee  for  the  future  crown 

And  for  the  present  cross. 

Mrs.  Jane  Crewdson. 


May  i6. 


Upon  i])z  totcketi  \)z  sljall  rain  ...  an  fjorrible  tempest. 
Psalm  xi.  6. 

T/ie  lord  of  that  servant  shall  come  in  a  day  when  he  looketh  not  for 
Jtiin,  and  in  an  hotir  that  he  is  not  a7vare  of  and  shall  cut  him  asun- 
der, and  appoint  him  his  portion  with  the  hypocrites :  there  shall  be 
weeping  a7id gnashing  of  teeth.  —  Matt,  xxiv,  50,  51. 

THE  faithless  servant  shall  be  stung  with  deepest  remorse 
when  he  shall  see  his  Lord.  In  the  face  of  the  tri- 
umphant Saviour  he  shall  read  the  disappointment  which  his 
indifference  has  wrought,  and  how  great  the  loss  has  been  to 
him  by  neglecting  those  duties  which  would  have  brought  in 
their  train  eternal  blessedness.  He  shall  be  surprised  in  his 
indifference.  His  brightest  hopes  shall  prove  a  cloud  without 
rain.  Though  planted  by  a  heavenly  husbandman  in  a  garden 
on  a  fruitful  hillside,  tended  with  all  the  love  that  can  well  up 
from  the  heart  of  an  infinite  Saviour,  and  watered  by  the 
dews  of  the  Spirit,  he  shall  be  cut  asunder.  The  vine  laden 
with  sour  grapes  shall  be  torn  from  its  trellis-work,  and  the 
fruitless  tree  shall  be  rooted  up.  He  shall  find  his  portion, 
but  without,  among  the  hypocrites.  Instead  of  the  wedding 
march,  heralding  the  approach  of  the  bridegroom,  his  stupid 
ear  shall  be  shocked  by  the  groans  of  those  who  obeyed  not 
the  call.  Instead  of  the  flutter  of  angels'  wings  to  bear  him 
up,  he  shall  hear  the  gnashing  of  teeth.  6  Spirit  of  life, 
whisper  again  thy  loving  coine.,  that  we  may  not  fall  into  this 
death  ! 


Have  I  long  in  sin  been  sleeping, 

Long  been  slighting,  grieving  thee? 
Has  the  world  my  heart  been  keeping  ? 

Oh,  forgive  and  rescue  me,  —  even  me. 

Mrs.  E.  Codner. 


May  17. 


31  press  totoarti  tf}e  tuarit.  —  phil.  iii.  14. 

N'o  man,  having  put  Jiis  hand  to  the  plough,  and  looking  back,  is  fit 
for  the  kingdom  of  God.  —  LuKE  ix.  62. 

A  SERVANT  has  undertaken  to  guide  the  plough.  His 
feet  are  in  the  furrow,  his  grasp  is  upon  the  handle ; 
but  his  face  is  turned  backward.  He  will  make  a  bad  job 
of  ploughing.  The  furrow  will  be  spoiled.  That  servant  is 
not  "  well  placed  "  with  regard  to  the  work  before  him. 

Christians,  above  all  other  people  in  the  world,  ought  to  be 
decided,  whole-hearted,  enthusiastic.  There  is  no  service  on 
earth  where  enthusiastic  devotedness  is  so  reasonable  as  in 
the  service  of  Christ. 

Men  are  not  usually  indifferent  where  their  affections  are 
enlisted,  or  where  they  believe  that  any  great  interest  is  at 
stake.  If  I  hear  of  one  who  loved  me  in  my  ruin,  —  so  loved 
me  that  he  left  his  throne  and  came  to  my  level,  not  only  to 
teach  me  but  to  die  for  me,  —  and  still  I  feel  no  awakening  of 
affection  for  him,  and  am  not  aroused  to  any  warmth  or 
earnestness  in  my  service  to  him,  it  must  be  that  I  do  not 
believe  the  story  that  tells  of  his  sacrifice  of  himself  for  me. 
I  do  not  give  him  my  heart  because  I  do  not  give  him  my 
faith,  and  therefore  /  am  not  Jit  for  the  kingdofii  of  God. 


X>^. 


Were  the  whole  realm  of  nature  mine, 
That  were  a  present  far  too  small ; 

Love  so  amazing,  so  divine, 
Demands  my  soul,  my  life,  my  all. 


Watts. 


May  1 8. 


CJrist  must  n£ctJS  f)a^e  siiffcr^ti,  anti  risen  again. 

Acts  xvii.  3. 

Ought  not  Christ  to  have  sttffered  these  things,  and  to  enter  into  his 
glory  ? —  Luke  xxiv.  26. 

HE  certainly  did,  and  therefore  certainly  he  ought,  for  he 
made  no  mistakes.  Not  that  our  Saviour  deserved 
any  punishment,  nor  that  he  was  under  any  obligation  to 
become  our  sacrifice  and  substitute.  But  when  he  took  on 
himself  the  office  of  our  Redeemer  it  became  necessary  and 
indispensable  that  he  must  suffer  and  bear  the  penalty  of  our 
sins.  The  disciples  were  astounded  at  his  arrest,  condemna- 
tion, and  death,  and  all  their  hopes  in  him  as  the  promised 
Deliverer  seemed  taken  away.  But  ought  not  these  things  to 
have  happened  ?  Should  not  these  very  sufferings  have 
strengthened  their  faith  and  convinced  them  he  was  the 
Messiah  ?  Had  he  not  repeatedly  foretold  these  things,  and 
had  not  all  their  prophets  testified  beforehand  of  the  sufferings 
of  Christ  and  the  glory  that  should  follow  ?  It  is  in  this  sense 
he  uses  the  word  "  ought."  The  very  thing  at  which  they 
stumbled  was  the  most  convincing  proof  and  demonstration 
of  what  they  hoped. 

Yes  ;  he  ought  and  he  did.  He  drew  not  back,  but  paid 
the  dreadful  penalty  of  our  transgressions.  What  he  under- 
took he  accomplished,  and  having  borne  the  cross  now  wears 
the  crown. 


There  was  no  other  good  enough 

To  pay  the  price  of  sin  ; 
He  only  could  unlock  the  gate 

Of  heaven,  and  let  us  in. 

Mrs.  C.   F.   ALEXANDER. 


May  19. 


Ejeg  sftall  reign  for  ebcr  anti  thtx,  —  Rev.  xxii.  5- 

If  any  jnan  serve  vie,  let  him  follow  jne  ;  and  where  I  am,  there 
shall  also  my  servant  be:  if  any  7nan  serve  me,  him  will  my  Father 
honour.  —  John  xii.  26. 

IN  following  Christ  we  have  the  advantage  of  being  in  the 
light  (John  viii.  12)  and  thus  knowing  where  we  are,  and 
rendering  him  a  more  intelligent  service.  No  wonder  he 
links  following  and  serving  together.  I  suppose  service 
rendered  to  him  is  really  fruitful  only  when  he  is  followed 
implicitly  and  trustingly,  in  the  sense  of  taking  him  as  infal- 
lible teacher  and  absolute  master.  Efforts,  and  sincere  ones 
too,  are  often  made  to  serve  him  when  this  condition  is  not 
carried  out.     The  world  or  self  is  too  often  master. 

It  were  natural  to  be  where  the  Master  is  if  we  follow 
him;  and  yet  sometimes  we  are  surprised,  and  not  quite 
pleased,  to  find  ourselves  there.  So  far  from  honor  being 
our  lot,  we  meet  with  shame. 

There  may  not  be  this,  there  may  be  even  no  trial  at  all, 
in  confessing  Christ.  Thrown  among  Christians,  we  may 
have  a  kindly  welcome  and  sympathy.  But  does  not  the 
absence  of  trial  sometimes  lead  to  a  too  easy-going  and  com- 
placent sort  of  living,  which  ends  in  a  forfeiture  of  the  honor 
ws  had  hoped  for  ?  God  grant,  dear  reader,  that  when  those 
\\\-\o  follow  him  shall  appear  with  Christ  in  glory  we  may  be 


/T^^       y,Jl^A,V<£/% 


l4ju^ftir^. 


Glories  upon  glories 

Hath  our  God  j^repared, 
By  the  souls  that  love  him 

One  day  to  be  shared. 

Dean  Alford. 


May  20. 


STJe  fn'mtig^ip  oi  tfje  inorlti  is  enmitg  iuiti)  (gotJ. 

James  iv.  4. 

iVi?  ?uan  can  serve  two  masfej-s :  for  either  he  will  hate  the  one, 
and  love  the  other ;  or  else  he  will  hold  to  the  one,  and  despise  the 
other.     Ye  cannot  serve  God  and  nuwimon.  —  Matt.  vi.  24. 

HERE  are  two  masters,  God  and  Mammon,  or  the  things 
of  God  and  the  things  of  tliis  world.  There  are  only 
these  two  masters.  The  choice  is  made  more  easily  when  it 
is  seen  to  lie  between  two  things  or  individuals  only;  and 
the  choice  is  not  only  of  an  individual,  but  for  a  service. 
The  person  chooses  to  serve,  and  to  serve  in  the  service  of 
one  of  these  two  masters.  Both  of  these  masters  cannot  be 
chosen;  both  of  these  services  cannot  be  given.  From  its 
nature  and  working,  the  one  necessarily  excludes  the  other. 

In  choosing  God  as  master,  we  choose  his  service;  we 
choose  to  serve.  "For  me  to  live  is  Christ;"  to  live  is 
blessed.  "  For  me  to  die  is  gain ;  "  to  die  is  blessed.  But 
this  service  must  be  prompted  by  love,  not  performed  as 
duty.  It  must  be  a  service  given  in  a  holding  to  and  a  lov- 
ing of  God.  A  person  may  do  the  godly  and  yet  not  be 
godly;  love  determines  the  true  service.  Love  must  lead  to 
labor,  and  labor  will  increase  love. 


Jesus,  Master,  whose  I  am, 

Purchased  thine  alone  to  be 
By  thy  blood,  O  spotless  Lamb, 

Shed  so  willingly  for  me, 
Let  my  heart  be  all  thine  own. 
Let  me  live  to  thee  alone. 

F.   R.   HAVERGAL. 


May  21. 


©0  it  in  it!)  t|)g  ini'sJt.  —  eccl.  ix.  lo. 

/  must  work  the  works  of  hhn  that  sent  ??ie,  while  it  is  day :  the 
night  Cometh,  when  no  inati  can  work.  —  John  ix.  4. 

IN  saying  "  I  must,"  as  he  did  more  than  once,  our  Lord 
associated  himself  with  those  whom  he  came  to  teach 
and  save,  as  being,  in  common  with  them,  under  the  law  of 
duty.  In  saying,  '■  I  must  work,"  he  showed  that  he  was  un- 
der the  law  of  labor.  In  saying,  "  I  must  work  the  works  of 
him  that  sent  me,"  he  implfed  that  for  him  duty  was  not  the 
mere  satisfaction  of  his  own  moral  sense,  but  subjection  to 
the  will  of  one  by  whom  his  task  was  assigned  and  to  whom 
he  owed  obedience.  In  speaking  of  the  approaching  night, 
he  represented  himself  as  under  the  law  of  death. 

In  each  of  these  particulars  he  is  an  example  for  us.  If 
we  are  not  free  from  the  law  of  duty,  neither  was  the  Son  of 
God.  If  we  are  often  obliged  to  say  "  I  must,"  it  is  a  com- 
fort to  remember  that  Jesus  also  said  it.  If  he  had  a  definite 
work  to  do,  so  too  have  we.  Duty,  for  us  as  for  him,  is  obe- 
dience to  the  will  of  God.  As  the  Father  sent  him,  so  has 
he  sent  us.  To  us  also  the  night  is  drawing  nigh.  The 
secret  of  his  peace  was  his  identification  of  his  own  will 
with  that  of  God.     It  is  still  the  secret  of  peace. 


O  Master,  let  me  walk  with  thee, 
In  lowly  paths  of  service  free. 
Tell  me  thy  secret ;  help  me  bear 
The  strain  of  toil,  the  fret  of  care. 


Washington  gladden. 


May  22. 


rafjoebft  inill  not  jjcaritm,  ...  31  inill  require  it  of  !jim. 

Deut.  xviii.  19. 

He  that  rejedeth  me,  and  receiveth  not  juy  words,  hath  one  that 
judgeth  him  :  the  zvord  that  I  have  spoken,  the  same  shall  Judge  him 
itt  the  last  day.  —  John  xii.  48. 

LET  me  confront  my  soul  with  this  solemn  truth.  The 
word  of  Jesus  is  to  be  my  judge.  In  a  court  of  jus- 
tice the  judge  pronounces  the  sentence,  but  it  is  the  law 
that  condemns  the  criminal.  In  the  same  way  the  Lord 
Jesus,  as  the  final  judge,  will  pronounce  my  sentence  ;  but 
it  is  the  word  which  judges  and  condemns. 

How  solemn  then  is  the  relation  in  which  we  stand  to  the 
words  of  Jesus  !  We  have  been  familiar  with  them  from 
childhood;  they  will  remain  in  our  memory  and  will  rise  up 
to  witness  against  us  at  the  judgment.  They  would  carry 
their  own  condemnation  with  them  even  though  the  judge 
were  silent;  but  the  words  which  Christ  spoke  were  words 
of  mercy.  Oh,  how  dreadful  to  be  condemned  by  the  very 
words  which  Christ  spoke  in  mercy  and  for  our  salvation  ! 

Think,  O  my  soul,  have  I  declined  his  words  of  warning, 
have  I  rejected  his  words  of  promise,  have  I  perverted  his 
words  of  mercy  into  words  of  judgment? 

But  the  Christian  who  believes  and  obeys  Christ's  words 
need  have  no  apprehension.  "There  is  no  condemnation  to 
them  that  are  in  Christ  Jesus."  Christ  himself  will  witness 
for  them,  saying,  "  I  gave  them  my  words  and  they  received 
them,  for  they  are  thine,  and  all  thine  are  mine,  and  I  am 
glorified  in  them."  / 

^  Lord,  in  this  thy  mercy's  day 

Ere  from  us  it  pass  away 
On  our  knees  we  fall  and  pray. 

Judge  and  Saviour  of  our  race, 
Grant  us  when  we  see  thy  face 
With  thy  ransomed  ones  a  place.       Isaac  Williams. 


May  23. 


3En  \)im  berilg  10  tf)c  lobe  of  (3oti  perfccteti.  —  i  John  ii.  5. 

J/e  that  hath  my  commandments,  and  keepeth  them,  he  it  is  that 
loveth  me :  and  he  that  loveth  me  shall  be  loved  of  my  Father,  and  I 
will  love  hij?i,  and  will  manifest  myself  to  him.  —  John  xiv.  21. 

WHO  will  fathom  the  depth  of  this  wonderful  saying  of 
Jesus  ?  It  contains  words  of  direction  and  words  of 
promise  for  all  Christians. 

Here  we  find  the  true  test  of  spiritual  life.  We  often  tor- 
ture ourselves  with  questions  like  these,  "  Am  I  indeed  a 
Christian  ?  Do  I  really  love  Jesus  ? "  We  fear  that  our 
feelings  for  him  have  not  the  warmth  and  rapture  that  should 
be  found  in  his  followers.  But  Jesus  tells  us  that  obedience 
—  *' keeping  his  commandments"  —  is  the  only  trustworthy 
evidence  of  love.  Let  us  not  be  disheartened  because  we 
know  little  of  the  inward  raptures  which  some  other  Chris- 
tians enjoy.  If  we  are  striving  for  Christ's  sake  to  do  the 
good  and  right  unto  all  men,  we  really  love  him  who  "  went 
about  doing  good."  If  we  are  striving  for  Christ's  sake  to 
forgive  our  persecutors  and  slanderers,  we  really  love  him 
who  prayed  on  the  cross,  "  father,  forgive  them,  they  know 
not  what  they  do."  An  obedient  life  is  the  sure  token  of  a 
loving  heart. 

How  precious  and  inspiring  are  the  privileges  here  as- 
sured to  those  whose  obedience  proves  them  to  be  "the  lovers 
of  Jesus."  They  become  in  a  special  sense  the  beloved  of 
the  Father.  The  Saviour  feels  that  they  are  linked  to  him 
by  the  tenderest  ties.  They  enjoy  continual  and  increasing 
revelations  of  the  glory  and  power  and  beauty  of  Christ. 


Abide  in  me !  there  have  been  moments  blest 

When  I  have  heard  thy  voice  and  felt  thy  power  ; 

When  evil  lost  its  grasp  ;  and  passion  hushed, 
Owned  the  divine  enchantment  of  the  hour. 

Mrs.  H.  B.  Stowe. 


May  24. 


Mc  lolic  fji'm,  because  Ijc  first  lobrti  us.  —  1  John  iv.  19. 

Her  sins,  which  are  many,  are  forgiven,  for  she  loved  much  ;  but 
to  whom  little  is  forgiven,  the  same  loveth  little.  —  LuKE  vii.  47. 

PURITY  and  gentleness  incarnate  have  crossed  the  path 
of  sin  and  shame.  Had  either  been  alone,  the  purity 
had  made  her  cower  away  blinded  by  excessive  light,  while 
gentleness  alone  could  convey  no  promise  of  help,  but  to- 
gether they  have  inspired  a  faith  which  enables  her  to  face 
the  Pharisee's  proud  scorn ;  and  lo  !  she  finds  them  linked 
to  a  Power  which  can  forgive  sins  also.  Humbled  and 
melted  she  will  unobtrusively  pour  out  the  wealth  of  her 
heart  upon  the  feet  of  that  One  wjio  alone  "  hath  power  on 
earth  to  forgive  sins."  Her  love  and  gratitude  are  propor- 
tioned to  her  sense  of  former  guilt  and  ill-desert,  while  both 
enhance  the  value  of  that  grace  "  unmerited  and  free"  which 
has  brought  to  her  the  consciousness  of  pardon.  It  was  not 
that  in  the  eyes  of  the  Master  her  guilt  was  intrinsically 
greater  than  that  of  the  cold,  hard  Pharisee,  but  that  in  her 
consciousness  of  sin  her  perception  of  all  the  sins  of  others 
lost  itself.  To  affirm  that  she  was  forgiven  because  she 
loved  much  would  be  to  misrepresent  the  whole  teaching  of 
the  parable,  for  the  love  w^as  not  the  spring  but  the  evidence 
of  the  forgiveness,  —  the  strength  of  the  one  indicating  the 
extent  of  the  other. 

It  is  when  we  know  how  much  we  have  owed  and  how 
much  we  have  been  forgiven  that  the  measure  of  love  and 
gratitude  overflow. 

Nought  can  T  bring,  dear  Lord,  for  all  I  owe  ; 

Yet  let  my  full  heart  what  it  can  bestow. 

Like  Mary's  gift,  let  my  devotion  prove, 

Forgiven  greatly,  how  I  greatly  love.  s.  j.  stonf.. 


May  25. 


®oti  .  .  .  tjatb  .  .  .  spoken  unto  us  bg  bis  Son. 

Heb.  i.  I,  2. 

He  that  loveth  me  not  keepeth  not  my  sayings  :  and  the  word  that 
ye  hear  is  not  mine,  but  the  Father'' s  which  sent  me.  —  John  xiv.  24. 

THE  highest  test  of  love  to  Christ  is  obedience  at  the 
cost  of  any  self-denial  or  sacrifice,  and  the  most  essen- 
tial qualification  for  receiving  the  manifestations  of  his 
love.  When  Jesus  said,  "It  is  my  meat  and  drink  to  do 
the  will  of  him  that  sent  me,"  he  disclosed  the  secret  of  his 
perfect  union  and  communion  with  the  Father ;  and  when 
we  can  say  from  the  heart  that  we  delight  to  do  the  will  of 
Christ  as  revealed  in  the  word  of  the  Father,  then  do  we 
enter  into  fellowship  with  him,  and  he  "manifests  him- 
self unto  us  as  he  does  not  unto  the  world."  Disobedience 
closes  every  avenue  of  the  soul  against  the  manifestations 
of  Christ's  love,  as  shutting  the  blinds  and  drawing  the 
curtains  excludes  the  warm  light  of  the  sun.  Just  to  the 
extent  we  feel  that  the  commands  of  Christ  are  grievous 
and  irksome,  imposing  unreasonable  self-denials,  do  we  dis- 
qualify ourselves  for  receiving  and  reciprocating  the  tokens 
of  his  love. 

Blessed  is  the  disciple  who  can  say,  "Thy  statutes  are 
the  rejoicing  of  my  heart ;  more  to  be  desired  are  they  than 
gold,  yea,  than  much  fine  gold ;  sweeter  also  than  honey  and 
the  honeycomb :  thy  precepts  are  my  songs  in  the  house  of 
my  pilgrimage ;  "  heavenly  visions  and  moments  of  trans- 
figuration are  awaiting  him  in  the  closet,  the  sanctuary,  and 
at  the  sacramental  table. 

Let  us  obey  ;  we  then  shall  know, 

Shall -feel  our  sins  forgiven, 
Anticipate  our  heaven  below, 

And  own  that  love  is  heaven. 


May  26. 


i^ot  bg  toorfes  of  ri'sfttfoiis^css  toWi  toe   |}abe  tiane. 

Titus  iii.  5. 

Verily,  verily,  /  say  unto  thee,  Except  a  man  be  born  again  he 
cannot  see  the  kingdom  of  God.  .  .  .  Except  a  man  be  born  of  water 
and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God.  —  JoHN 
iii-  3.  5- 

THESE  wonderful  words  of  the  Lord  Jesus  were  spoken 
to  Nicodemus,  a  Jewish  gentleman,  a  Pharisee,  and  a 
ruler  and  master  in  Israel,  who  "  came  to  Jesus  at  the  first 
by  night."  Observe  closely  the  four  "  Amens  "  which  are 
translated  by  as  many  "  Verilys  "  in  our  English  New  Testa- 
ment, "Amen  !  Amen!  I  say  unto  thee."  The  great  Teach- 
er speaks  wnth  authority  as  "the  Amen,  the  faithful  and 
true  Witness."  Alark  the  new  birth  of  which  he  testifies. 
"  Except  a  man  [Nicodemus,  or  any  other  man]  be  born 
again,"  —  or  from  above,  as  the  margin  reads,  —  "born  of 
water  and  the  Spirit,"  whose  chosen  emblem  is  the  cleansing 
water.  This  is  God's  way  of  making  a  sinful  man  over  again, 
"a  new  creature  in  Christ  Jesus,"  with  a  new  heart  and  a 
new  spirit,  "  by  the  washing  of  regeneration  and  the  re- 
newing of  the  Holy  Ghost.  Note  again  the  two  "cannots  :  " 
"  Except  a  man  be  born  again,  he  cannot  see  the  kingdom 
of  God;"  "he  caiuiot  enter  the  kingdom  of  God."  But 
by  the  new  birth  he  becomes  the  child  of  a  king,  "a  king 
and  a  priest  unto  God,"  "an  heir  of  God  and  a  joint-heir 
with  Jesus  Christ"  to  "the  kingdom  prepared  for  him  from 
the  foundation  of  the  world." 


Nor  alms,  nor  deeds,  that  I  have  done 
Can  for  a  single  sin  atone  ; 
To  Calvary  alone  I  flee. 
()  God.  be' merciful  to  me  ! 


CORNELIUS   ELVEN. 


May  27. 


Hn  me  is  tjme  j}elp.  —  Hose  a  xiii.  9. 

I  counsel  thee  to  Iniy  of  me  gold  tried  in  the  fire,  that  thou  may  est  be 
rich ;  and  ivhite  raijnent,  that  thou  mayest  be  clothed ;  and  that  the 
shame  of  thy  nakedness  do  not  appear  ;  and  anoint  thine  eyes  zuith  eye- 
salve,  that  thou  tnayest  see.  —  Rev.  iii.  i8. 

HERE  we  have  a  letter  from  heaven,  the  last  letter  from 
Jesus  addressed  to  men.  Every  soul  has  an  inter- 
est in  it.  The  Laodiceans  still  live,  though  their  city  and 
church  have  perished.  Observe:  i.  He  discovers  the  sad 
state  of  the  church,  "lukewarm," — the  worst  of  the  seven, 
nothing  good  is  said  of  it.  2.  He  reveals  its  ignorance  of  its 
miserable  condition,  supposing  itself  rich  when  it  was  poor 
and  blind  and  naked.  3.  He  announces  the  ignominious  fate 
of  such  a  church,  "  spewed  out  "  with  disgust,  as  a  nauseating 
lotion. 

Let  men  take  warning.  Jesus  then  mercifully  offers  them 
the  sovereign  remedy  for  all  their  ills  :  i.  He  counsels  them 
to  buy  fire-tried  gold  which  will  make  them  "rich  toward 
God."  This  buying  is  "  without  money,"  for  it  is  the  riches 
of  Christ,  the  gift  of  God.  2.  He  counsels  them  to  buy  white 
raiment  of  him  to  clothe  their  nakedness.  That  is  the  blood- 
washed  robe  of  his  own  righteousness.  No  other  garment 
will  admit  us  to  the  marriage-supper.  Only  such  can  ever 
"  enter  through  the  gate  into  the  city."  3.  P'inally,  he  coun- 
sels them  to  anoint  their  blind  eyes  with  eye-salve,  with  the 
illumination  of  the  Holy  Spirit,  that  they  may  see  God  and 
live. 


My  heart  lies  dead  ;  and  no  increase 

Doth  my  dull  husbandry  improve. 
Oh,  let  thy  graces,  without  cease, 

Drop  from  above.  George  Herbert. 


May  28. 


2^icf)  unto  all  tl^at  call  upon  Jim.  — Romans  x.  12. 

0  woman,  great  is  thy  faith :  be  it  tinto  thee  even  as  thoti  wilt.  — 
MaTI'.  XV.  28. 

WHAT  a  wonderful  concession  this,  of  the  grace  of 
Jesus  Christ!  It  suggests  the  omnipotence  of  de- 
termined faith.  It  illustrates  what  we  may  regard  as  a  law 
in  the  higher  realm  of  spiritual  relations  and  results.  In  it 
there  would  seem  to  be  not  only  no  conflict  between  sov- 
ereignty and  free  agency,  but  the  sovereignty  of  God  would 
seem,  by  his  gracious  permission,  to  have  passed  over  into 
the  agency  of  his  child,  —  the  child  a  sovereign  of  grace. 
We  may  call  it  one  of  the  great  moral  equations  of  the  Bible, 
the  "  Be  it  unto  thee  "  of  the  Master  being  in  exact  equipoise 
with  the  "  As  thou  wilt "  of  the  believer.  The  woman's  faith 
was  "  great "  in  kind,  —  by  virtue  of  the  vital  energy,  the 
courage  to  face  discouraging  conditions,  the  skill  in  pleading, 
which  it  embodied.  Such  a  faith  as  this,  though  seeming 
"  as  a  grain  of  mustard  seed,"  shall  avail  great  things.  That 
faith  is  always  great  which  admits  no  element  of  unbelief, 
and  so,  great  in  degree. 

In  particular,  why  should  we  not  believe  that  Christ  is  as 
willing  to  save  men  from  their  sins  as  he  was  to  heal  the  Sy- 
rophcenician  woman's  daughter?  And  why  may  we  not  sup- 
pose it  a  certainty  that  when  we  present  our  appeal  for  the 
salvation  of  sinners  with  as  much  earnestness  and  dexterity 
as  this  woman  used,  —  their  grievous  condition  resting  with 
equal  heaviness  on  the  heart,  —  the  blessing  will  in  his  own 
time  be  granted  ? 


Thou  art  coming  to  a  king, 
Large  petitions  with  thee  bring ; 
For  his  grace  and  power  are  such, 
None  can  ever  ask  too  much. 

JOHN  Newton. 


May  29. 


3E  feill  gibe  gou  pastors  accortimg  to  mine  fjeatt. 

JER.  iii.  15. 

Z%<?  harvest  truly  is  plenteous,  but  the  labourers  are  few ;  pray  ye 
therefore  the  Lord  of  the  harvest,  that  he  will  send  forth  laboui'ers 
into  his  harvest.  —  Matt.  ix.  37,  38. 

SUCH  is  the  duty  enjoined  by  Christ  upon  his  disciples. 
It  indicates  both  the  object  and  the  plan  of  his  work. 
He  was  a  missionary  sent  to  save  sinners.  Every  pulsation 
of  his  heart  throbs  in  sympathy  with  sinners  ;  every  utterance 
of  his  lips,  every  act  of  his  life,  his  dying  agonies,  and  all  his 
appointments,  contemplate  the  salvation  of  sinners. 

In  the  accomplishment  of  his  purposes  Jesus  employs 
human  agency.  His  Church  is  a  grand  missionary  organiza- 
tion,—  the  light  of  the  world  and  the  salt  of  the  earth,  the 
repository  and  the  source  of  saving  influences.  The  living 
ministry  is  the  grand  leading  instrumentality  which  he  em- 
ploys in  the  execution  of  his  work.  Its  business  is  to  reap 
and  garner  the  harvest.  In  view  of  the  magnitude  of  the 
work,  the  vastness  of  the  harvest,  and  the  inadequacy  of  the 
laborers,  Jesus  still  as  emphatically  commands  his  followers, 
as  he  did  his  disciples  while  upon  earth,  to  pray  for  an  increase 
of  laborers  ;  and  they,  prompted  by  the  yearnings  of  their  own 
hearts,  cheerfully  obey  his  command.  And  while  they  thus 
pray,  they  freely  give  of  their  means,  their  time,  and  influence 
to  secure  an  answer  to  their  prayers.  Effectual  prayer  and 
the  use  of  the  means  necessary  to  obtain  the  blessing  sought, 
like  living  faith  and  works,  are  always  conjoined. 

Saints  of  God !  the  dawn  is  brightening, 

Token  of  our  coming  Lord  ; 
O'er  the  earth  the  field  is  whitening  ; 

Louder  rings  the  Master's  word,  — 
"  Pray  for  reapers 

In  the  harvest  of  the  Lord."  mrs.  maxwell. 


May  30. 


Cf  iot  sau  tfjat  ijoc  fjabc  no  Qin,  ij3c  ticcnbe  otiiselbcs. 
I  John  i.  8. 

/f  ye  were  blind,  ye  should  have  no  sin :    but  no7v  ye  say,   We 
see;  therefore  your  sin  remaineth. — John  ix.  41. 

OUR  Lord  means  by  these  words  that  if  those  who  were 
rejecting  his  moral  allegiance  were  really  blind  they 
would  not  incur  sin.  But  since  they  were  rejoicing  in  their 
light,  the  fact  of  their  sin  remained.  Where  there  is  no  law 
there  is  no  sin,  and  where  there  is  no  light  there  is  no  shadow. 
So  then  whenever  we  see  a  law  of  God  and  act  regardless  of 
it,  or  wherever  we  recognize  a  sin  and  yet  indulge  in  it,  we 
bring  our  consciousness  to  be  our  own  judge,  we  make  our 
very  light  the  revelation  of  our  moral  darkness. 


^'^ 


Blame  not  the  times  in  which  you  live, 

Nor  fortune  frail  and  fugitive  ; 

Blame  not  thy  i)arents,  nor  the  rule 

Of  vice  or  wrong  once  learned  at  school  ; 

But  hlame  thyself,  O  man  ! 

Although  both  heaven  and  earth  combined 

To  mould  thy  flesh  and  form  thy  mind, 

Though  every  thought,  word,  action,  will. 

Were  framed  by  ]DO\vers  beyond  thee  ;  still 

Thou  art  thyself,  O  man  ! 

And  self  to  take  or  leave  is  free, 

Feeling  its  own  sufficiency  ; 

In  spite  of  science,  spite  of  fate, 

The  judge  within  thee  soon  or  late 

Will  blame  but  thee,  O  man  ! 

Say  not,  I  would,  but  could  not;  he 

Should  bear  the  blame  who  fashioned  me. 

Call  you  mere  change  of  motive,  choice  ? 

Scorning  such  pleas,  the  inner  voice 

Cries,  "  Thine  the  deed,  O  man  ! " 


May  31, 


Bless  tfje  Eorti,  ©  mg  soul  — Psalm  dv.  2. 

ff^t';-^  there  not  ten  cleansed?  but  where  are  the  itme? — Luke 
xvii.  17. 

WE  have  here  an  example  of  ingratitude  so  base  as  to 
call  forth  from  our  Saviour  the  above  exclamation. 
When  we  consider  the  persons  (lepers),  their  need,  their 
helplessness,  their  prayer,  and  what  was  done  for  them,  the 
very  deed  witnessing  and  declaring  who  it  was  that  thus 
gave  them  life,  —  snatching  them  by  a  word  out  of  the  jaws 
of  a  living  death,  —  and  furthermore  when  we  consider  their 
ingratitude  as  shown  by  their  conduct,  who  can  help  won- 
dering? But  let  us  ask  ourselves  if  our  treatment  of  our 
Saviour  is  any  less  wonderful?  The  disease  which  afflicted 
them  affected  the  body ;  it  could  not  destroy  the  soul.  Ours 
affects  both  soul  and  body. 

Moved  by  his  love  for  us,  our  Saviour  left  his  throne, 
came  to  earth,  became  a  man,  paid  the  penalty  for  our  sins, 
ransoming  us  by  his  own  blood,  thereby  becoming  our  Re- 
deemer. And  he  now  offers  us  without  money  and  without 
price,  peace,  pardon,  a  sonship  in  heaven;  he  offers  us  all 
this,  waits  to  bestow  it  upon  us,  if  we  will  but  accept.  And 
we,  what  is  our  conduct  ? 

Oh,  bless  the  Lord,  my  soul ! 

Nor  let  his  mercies  h'e 
Forgotten  in  unthankfuhiess, 

And  without  praises  die. 

WATTS. 


June  i. 

OTe  also  sboulti  inalk  in  netontsg  of  life  — Romans  vi.  4. 

Follmu  mc ;  and  let  the  dead  bu?y  their  dead.  —  Matt.  viii.  22. 

HE  who  spoke  these  words  "  bare  our  sicknesses,"  and 
wept  at  a  grave  side.  There  was,  then,  in  this  start- 
ling injunction  no  lack  of  sympathy  with  human  sorrow,  but 
rather  a  holy  impatience  of  conventional  customs  which 
engross  his  servants  at  the  expense  of  their  work.  The 
Lord  here  speaks  not  only  to  a  man  likely  to  be  detained 
during  long-protracted  funeral  ceremonies,  but  through  him 
to  all  in  all  ages  who  might  be  liable  to  yield  unduly  to  this 
world's  fashion  and  custom.  "  The  king's  business  requireth 
haste  !  "  "  Seek  yejirsi  the  kingdom  of  God."  How  it  would 
simplify  all  our  life  if  we  who  claim  to  be  Christians  would 
obey  the  Lord  in  this,  and  would  trust  that  "  all  these  things 
shall  be  added,"  whether  it  be  the  burial  of  a  dead  father, 
or  the  supply  of  daily  needs !  Surely  the  few  who  live  unto 
God  in  this  world  may  more  and  more  leave  the  convention- 
alisms of  the  world  to  those  who,  living  in  worldly  pleasure, 
"  are  dead  while  they  live,"  and  be  single-eyed  in  the  service 
of  the  Master!  And  surely  he  who  says,  "  I  come  quickly," 
if  he  felt  a  sharp  word  was  needed  to  be  given  to  this  can- 
didate for  discipleship,  would  speak  a  far  more  solemn  word 
to  many  called  by  his  name  to-day,  whose  Christianity  is 
little  more  than  an  inheritance,  not  a  personal  conviction, 
and  whose  lagging  footsteps  are  so  easily  clogged  by  their 
very  culture  and  the  resources  of  civilization,  whose  ''loins  " 
are  not "  girded,"  whose  "  lights  "  are  fiot  '"  burning,"  and  who, 
calling  themselves  servants,  do  not  "  wait  for  their  Lord." 


l^l4iU^^i^^^ 


^U4^ 


Jesus  calls  us  o'er  the  tumult 

Of  our  life's  wild,  restless  sea  ; 
Day  by  day  his  sweet  voice  soundeth, 

Saying,  Christian,  follow  me  1 

MRS.  C,  F.  ALEXANDER. 


June  2. 


(Bi\)zx  fountiation  can  no  man  lag.  —  i  Cor.  iii.  n. 

Therefore  whosoever  heareth  these  sayms;s  of  mine,  and  doeth  them, 
1 7vill  liken  him  icnto  a  wise  man,  which  built  his  house  upofi  a  rock: 
and  the  rain  descended,  and  the  floods  came,  and  the  winds  bleiv, 
and  beat  upon  that  house  ;  and  it  fell  not :  for  it  was  founded  upon 
a  rock.  —  Matt.  vii.  24,  25. 

'T^H ERE  FORE,  — because  "many  in  that  day"  who  in 
jf  this  life  "  work  iniquity,"  Jesus  will  bid  "  depart." 
These  sayings  of  mine,  —  the  sermon,  enjoining  a  re- 
ligion of  the  heart,  a  life  of  prayer,  and  penitent  seeking  after 
God ;  the  sermon  too,  as  expanded  and  explained  in  his 
future  teachings,  —  for  example,  prayer,  answered  only  for 
Christ's  sake,  "  Ask  in  my  name ;  "  forgiveness,  given  only 
through  Christ's  death,  "  My  blood,  shed  for  the  remission 
of  sins."  Doeth  them,  —  yielding  to  Christ  as  God,  for  he 
gives  the  law  and  will  judge  the  world,  "  /  say  unto  you," 
"  Then  will  /profess  unto  them;  "  submission  to  God,  "  Thy 
will  be  done ; "  loving  and  trusting  God,  "  Seek  first  his 
kingdom  and  righteousness."  A  renowned  editor  wrote, 
*'  My  creed  is  the  Sermon  on  the  Mount.  Live  by  that  and 
you  will  be  saved."  "  Yes,"  repHed  a  college  president, 
"but  no  one  ever  did;  and  if  that  is  the  only  way  of  life,  none 
can  hope."  Yet  none  build  on  the  rock  but  those  who  do 
these  sayings  of  Christ;  that  is,  who  have  /;/  sojne  degree 
the  kind  of  spirit  he  here  describes,  and  which  for  his  sake 
is  accepted,  whether  the  penitent  knows  it  or  not,  instead 
of  perfect  obedience. 


My  hope  is  built  on  nothing  less 
Than  Jesus'  blood  and  righteousness 
On  Christ,  the  solid  Rock,  I  stand, 
All  other  ground  is  sinking  sand. 


Udwaku  mote. 


June  3. 


3152  f'T^f'  ILorti,  inill  31  seek.  —  Psalm  xxvH.  8. 

//"_>/^  ///^;/,  being  n'il,  knoiu  Jiotv  to  give  good  gifts  tmto  your  children, 
/lO'iU  miich  more  shall  your  Father  zvhich  is  in  heaven  give  good  things 
to  them  that  ask  him  ? —  Matt.  vii.  II. 

HOW  wonderful  it  seems,  God  plying  men  with  consid- 
erations why  they  shall  pray,  arguing  to  make  them 
bold!  This  is  the  nature  of  all  his  promises,  pledges  ad- 
dressed to  our  faith.  "  Put  me  in  remembrance ;  let  us 
plead  together,"  For  himself  he  would  not  have  us  say, 
"for  Christ's  sake,"  as  aground  for  our  acceptance  before 
we  can  be  heard,  but  because  the  repetition  will  assure  us 
of  our  power  in  the  all-prevailing  Name.  Our  want  of  faith 
is  the  occasion  for  the  argument.  The  persuasion  is  to  be 
of  ourselves.  "If  ye,  being  evil,  etc.,"  The  "being  evil" 
is  a  shadow;  but  it  can  only  modify,  it  cannot  restrain  the 
generous  impulses  of  parental  love.  But  divine  love  is  the 
clear  shining  of  a  cloudless  sky,  the  glad  melody  of  an  unim- 
peded stream.  Two  arguments  are  addressed  to  our  faith  : 
First,  God  shall  give  more  abundantly^  according  to  the 
incomparable  fulness  of  his  grace.  Second,  he  shall  give 
more  appropriately,  according  to  his  infinitely  wise  compre- 
hension of  our  want.  Our  human  love  is  borne  up  to  its 
loftiest  round  that  it  may  perceive  the  love  of  God  stretch- 
ing inimitably  beyond  it. 


And  dost  thou  say,  "  Ask  what  thou  wilt  "  ? 

Lord,  I  would  seize  the  golden  hour  ; 
I  pray  to  be  released  from  guilt 

And  freed  from  sin  and  Satan's  power. 

John  Newton. 


June  4. 


0  gabe  j^imself  for  our  gins.  —  Gal.  i.  4. 

Behold,  we  go  tip  to  Jerusalem  ;  and  the  Son  of  man  shall  be  be- 
trayed unto  the  chief  priests  and  unto  the  scribes,  and  they  shall  con- 
demn him  to  death,  and  shall  deliver  him  to  the  Geiitiles  to  mock,  and 
to  scourge,  and  to  criicify  him  ;  and  the  third  day  he  shall  rise  again. 
—  Matt.  xx.  i8,  19. 

NEVER  had  there  been  such  a  going  up  to  Jerusalem 
as  that  which  Jesus  here  proposes  to  his  disciples. 
Jesus  goes  up  voluntarily.  The  act  was  not  enforced  by 
any  external  compulsion.  Jerusalem  might  at  this  time  have 
been  avoided.  It  was  deliberately  sought.  Jesus  was  hereby 
fulfilling  the  Father's  will,  executing  the  mission  upon  which 
he  had  been  sent.  It  was  after  this  journey  that  he  said,  "  I 
have  finished  the  work  thou  gavest  me  to  do."  His  going 
up  was  a  part  of  that  work.  Hence  it  was  right  for  him  to 
go  up,  although  he  knew  that  betrayal,  arrest,  condemnation, 
and  crucifixion  awaited  him.  It  was  a  going  up  to  a  triumph 
to  be  reached  through  defeat,  a  coronation  to  be  attained 
through  ignominy  and  humiliation  (Heb.  ii.  9). 

O  believer,  in  your  walk  through  the  world  to-day,  be 
strengthened,  be  comforted,  be  inspired,  by  the  specta- 
cle of  the  Captain  of  your  salvation  thus  going  up  to  Jeru- 
salem !  And  remember  in  all  those  apparently  doivnwa7'd 
passages  of  life  where  sorrow,  and  it  may  be  death,  lie  be- 
fore you,  that  all  such  descents  made  or  endured  in  the 
spirit  of  Jesus  are  really  upgoings,  steps  leading  you  to  the 
mount  of  God  and  the  resurrection-glory. 


E'en  though  it  be  a  cross 

That  raiseth  me ! 
Still  all  my  song  shall  be, 
Nearer,  my  God,  to  thee, 

Nearer  to  thee  I  mrs.  s.  f.  adams. 


June  5. 


J^ati^  Qibm  ftimself  for  us  an  offering.  —  Eph.  v.  2. 

Therefore  doth  my  Father  love  me,  because  I  lay  doivn  my  life, 
that  I  might  fake  it  agaifi.  No  majt  taketh  it  froiu  me,  but  I  lay  it  dcnon 
of  myself .  I  have  power  to  lay  it  doivn,  and  I  have  poioer  to  take  it 
a^ain.  This  commandmetit  have  I  received  of  my  Father.  —  John  x. 
17,  18. 

CHRIST  here  asserts  his  own  absolute  freedom  and  vol- 
untariness in  dying.  No  act  of  self-sacrifice  can  be 
conceived  of  as  more  unforced.  It  is  the  model  and  warrant, 
as  it  has  been  the  inspiration  of  every  noble  act  of  self-devo- 
tion from  that  time  till  now.  He  was  under  no  obligation 
in  the  first  place  to  throw  his  own  body  across  the  track 
along  which  remorseless  death  was  rushing  upon  man- 
kind. Every  step  on  the  road  to  Calvary  he  took  shrinking 
yet  resolved.  His  innocent,  sensitive  nature  appreciated 
the  torture,  the  shame,  the  horror  of  the  death-pang;  but 
he  went  forward  to  meet  them.  The  betrayal,  the  arrest, 
the  consent  of  Pilate,  the  rude  violence  of  the  Roman  sol- 
diery were  only  prearranged  parts  of  the  process  by  which 
his  voluntary  sacrifice  was  to  be  consummated.  There  was 
no  power  in  the  universe  less  than  God's  that  could  have 
reft  his  life  without  his  own  consent.  Up  to  the  last  expir- 
ing cry,  all  was  free  ;  the  most  stupendous  act  of  self-sacri- 
fice the  world  has  ever  seen. 

Do  you  love  him  as  you  ought,  O  man,  for  such  a  shame, 
for  such  a  death  endured  for  you  ;  and  will  you  learn  from 
such  an  example  to  make  some  sacrifice  at  least  for  the 
good  of  others  ? 

This  was  compassion,  like  a  God, 

That  when  the  Saviour  knew 
The  price  of  pardon  was  his  blood 

His  pity  ne'er  withdrew.  watts. 


June  6. 
5^e  ijatfj  fillcti  tfje  j^unigrg  iiritfj  gooti  tfjings.  —  luke  i.  53. 

Blessed  are  they  which  do  hunger  and  thirst  after  righteousness : 
for  they  shall  be  filled.  —  Matt.  v.  6. 

IF  we  would  take  these  words  by  the  heart  we  must  make 
sure  of  these  vital  truths  concerning  them,  — 

First,  as  to  their  character.  They  are  not  a  promise ;  they 
are  not  a  law.  A  promise  is  founded  on  conditions  ;  a  law 
is  subject  to  repeal  and  amendment.  They  are  the  fourth 
article  in  the  constitution  of  the  kingdom  of  heaven  on  earth. 
John  had  declared  that  the  kingdom  was  at  hand.  Jesus  be- 
gan his  reign  in  the  new  kingdom  by  announcing  to  the  world 
its  constitution,  —  the  Beatitudes.  The  constitution  is  the 
eternal,  unchangeable  truth  back  of  all  promises  and  laws. 
Make  sure  of  these  Beatitudes,  and  you  are  at  home  in  all 
worlds,  in  time  and  in  eternity.  These  truths  have  reigned 
in  the  mind  and  heart  of  God  from  the  beginning. 

In  the  second  place,  be  sure  to  note  that  the  Beatitude  is 
pronounced  upon  hunger  and  thirsty  —  our  symbols  of  unrest 
and  pain  and  poverty.  To  be  cursed  is  to  be  full  and  con- 
tented and  lodged  in  a  nest.  To  be  blessed  is  to  be  shaken 
out  of  our  nest  and  compelled  to  develop  both  our  wits  and 
our  wings  in  the  endless  quest  of  spiritual  food. 

In  the  third  place,  do  not  fail  to  notice  that  it  is  that  very 
simple,  fundamental  thing,  righteousness,  which  we  are  to 
seek  with  consuming  desire.  "Rightness,  not  spiritual  peace, 
not  grace,  not  soul  power,  but  first  and  last  rightness  with 
God  and  men.  When  Rightness  is  enthroned  in  the  holy  of 
holies  her  train  of  joys  and  graces  will  fill  the  temple. 

ile  leads  me  to  the  place 

Where  heavenly  pasture  grows, 
Where  living  waters  gently  pass, 

And  full  salvation  flows.  watts. 


June 


2rf)e  upright  ^ftall  f)a^^  tiominton.  —  psalm  xHx.  14- 

And  ]ie  that  overcojHeth,  ami  keepeth  my  works  tinto  the  end,  to 
him  will  I  give  power  over  the  nations :  and  he  shall  ride  them 
7vith  a  rod  of  iron  ;  as  the  vessels  of  a  potter  shall  they  be  broken  to 
shivers:  even  as  I  received  of  my  Father.  And  J  will  give  him  the 
morning  star.  —  Rev.  ii.  26-28. 

THE  promise  given  to  conquering  fidelity  is  here  expressed 
in  most  striking  and  impressive  terms.  It  is  nothing 
less  than  complete  and  unbroken  dominion  over  the  nations. 

In  his  ideal  republic,  Plato  dreamed  of  a  golden  age  when 
all  kings  should  be  philosophers,  and  all  philosophers  should 
be  kings;  how  transcendently  does  the  heavenly  kingdom 
surpass  that  of  the  philosophical  dreamer,  for  there  all  kings 
shall  be  saints,  and  all  saints  shall  be  kings. 

The  morning  star  is  here  the  image  of  the  glory  of  the 
kingdom.  It  is  frequently  associated  with  the  sceptre,  as  the 
star  of  Jacob  in  the  prophecy  of  Balaam  (Numbers  xxiv.  17). 

This  destined  inheritance,  so  unspeakably  great,  is  for  him 
that  overcometh,  and  keepeth  Christ's  works.  True  religion 
is  not  spasmodic,  it  is  not  a  thing  of  times  and  seasons.  Vic- 
tory and  its  rewards  are  for  him  only  who  continues  in  well- 
doing, who  keeps  the  faith.  Hold  fast,  then  ;  let  no  man  take 
thy  crown. 


Sg^^^ 


Onward,  ever  onward, 
Journeying  o'er  the  road 

Worn  by  saints  before  us, 
Journeying  on  to  God. 


Leaving  all  behind  us 
May  we  hasten  on  ; 

Backward  never  looking 
Till  the  prize  is  won. 

Godfrey  Thring. 


June  8. 


1  \}B!i3t  jgiijEit  ^im  for  a  initiuss  to  i])z  people. 

Isaiah  iv.  4. 

T/w7(  say  est  that  I  am  a  ^in^i;:  To  this  end  was  I  born,  and  for 
this  cause  came  I  i)ito  the  world,  that  I  should  bear  witness  tmto  the 
truth.  Every  one  that  is  of  the  truth  heareth  my  voice. — JoHN 
xviii.  37. 

JESUS  elsewhere  calls  himself  the  truth.  Here  he  states 
it  to  be  the  purpose  not  only  of  his  birth  as  a  man  but 
ot  his  coming  into  the  world  as  the  pre-existent  Son  of  God 
to  bear  witness  to  the  truth.  Never  was  such  testimony 
given  by  such  a  being  to  such  a  fact,  as  was  rendered  by  him 
who  at  the  last  before  Pontius  Pilate  witnessed  a  good  con- 
fession. The  glad  tidings  were  attested  not  only  by  Jesus, 
the  Truth,  but  by  the  Father,  in  the  works  he  wrought  through 
his  holy  Son,  and  in  the  w^ord  he  spoke  from  heaven.  Yet 
even  such  testimony  may  be  disregarded,  rejected.  Those 
who  had  not  God's  word  abiding  in  them  refused  to  believe 
him  whom  God  sent.  For  effectual  hearing,  these  must  be  a 
congruity  in  the  recipient;  he  must  be  "of  the  truth,"  —  one 
who  is  eager  to  know  and  ready  to  do  God's  will.  To  him 
God  makes  himself  known ;  and  he  believes,  not  because  of 
the  words  of  others,  but  because  he  has  himself  heard  Jesus, 
and  knows  that  this  is  indeed  the  Christ,  the  Saviour  of  the 
world. 


Oh,  for  a  strong,  a  lasting  faith 
To  credit  what  the  Ahnighty  saith  ; 
To  embrace  the  message  of  his  Son, 
And  call  the  joys  of  heaven  our  own. 


June  9. 


STfjat  2^  put  on  tfje  neirr  man.  —  Eph.  iv.  24. 

Either  make  the  tree  good,  and  his  fruit  good  ;  or  else  make  the  tree 
corrupt,  and  his  fruit  corrupt:  for  the  tree  is  known  by  his  fruit.  — 
Matt.  xii.  ^t^. 

IN  this  world  of  "vain  shows,"  shams,  semblances,  and 
self-deceptions,  we  need  every  hour  some  certain  test  by 
which  to  distinguish  the  true  from  the  false.  Such  a  touch- 
stone the  Master  here  furnishes  us  in  his  inimitable  nature- 
teaching  manner  in  the  tree.  "'  The  tree  is  known  by  its 
fruit."  The  fruit  is  the  only  true  thing  about  the  tree.  All 
things  else  are  mere  accidents  and  appendages,  preludes, 
preparations,  and  promises  ;  that  upon  which  the  tree  expends 
all  its  labors  and  exhausts  all  its  nature,  and  into  which  it 
pours  its  whole  life,  is  its  fruit.  Its  leaves  and  blossoms 
fade  and  fall,  its  branches  wither,  itself  dies ;  but  its  fruit,  en- 
wrapping a  living  seed,  springs  up  it  may  be  in  another 
garden  on  a  distant  continent,  and  lives  on  and  on,  reproduc- 
ing itself  forever,  the  only  immortal  thing  of  earth.  So 
character,  the  expression  of  the  whole  nature,  the  product 
of  the  whole  life's  activities,  the  one  reality  which  abides 
amid  all  changes,  the  only  immortal  thing  about  man,  is  the 
only  infallible  touchstone  by  which  we  can  test  ourselves 
and  others.  Professions  and  promises,  however  fair,  are 
worthless  as  the  faded  leaves  and  blossoms  of  summer 
where  they  do  not  ripen  into  the  fruits  of  holiness;  and  the 
fruitless  tree  is  fit  only  for  the  burning.  Reader,  let  me  be- 
seech you  to  try  yourself  by  this  test,  and  remember  it  is  for 
your  life. 

So  let  our  lips  and  lives  express 

The  holy  gospel  we  profess  ; 

So  let  our  works  and  virtues  shine, 

To  prove  the  doctrine  all  divine.        watts. 


June  io. 
Ci^osm  ,  ,  ,  in  f)im  Moxt  t|)e  foimtiation  of  i\)t  borlti. 

Eph.  i.  4. 

T/ien  shall  the  King  say  unto  them  on  his  right  hand,  Covie,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  yon  from  the 
foundation  of  the  world.  —  MaTT.  xxv.  34. 

IT  is  the  great  and  notable  day  of  the  Lord.  He  who  came 
"  in  weakness  clad  "  to  be,  as  the  Son  of  man,  the  Saviour 
of  the  world,  by  offering  himself  once  for  all  an  atoning  ex- 
piation for  sin  upon  the  cross,  has  come  in  the  power  and 
majesty  of  heavenly  glory  to  judge  the  world  in  righteous- 
ness and  mete  out  to  men  their  eternal  doom.  See  how  his 
lowly,  faithful  followers  fare !  On  earth  it  cost  them  self- 
crucifixion  and  the  bitter  contempt  of  men  to  confess  the 
Lord  and  follow  him  ;  now  they  are  recognized,  welcomed  by 
the  King  of  kings,  and  greeted  as  sharers  of  his  glory.  For 
his  sake  and  the  gospel's  they  had  become  poor,  naked  out- 
casts ;  now  for  the  trashy  perishable  tinsel  and  trinkets  they 
had  dropped,  they  receive  treasures  pure  and  true  which 
shall  endure  forever.  They  had  counted  all  things  but  loss 
so  they  might  win  Christ;  through  abounding  grace  they 
had  won  Christ  and  heaven  and  shall  rejoice  eternally  in  the 
full  possession  of  that  "  inheritance  which  is  incorruptible, 
undefiled,  and  shall  endure  forever."  Were  they  deceived 
in  their  trust,  hope,  and  obedience  .''  Does  the  reward  equal 
the  promise  t  Ask  them !  Nay,  rather,  "  be  followers  of 
them  who  through  faith  and  patience  inherit  the  promises  ;" 
then  shall  their  exceeding  joy  be  yours. 


Judge  and  Saviour  of  our  race, 
Grant  us,  when  we  see  thy  face, 
With  thy  ransomed  ones  a  place. 


I.  Williams. 


June  i 


@otJ  l^atf)  TfbeaUti  tijcm  unto  us  bg  iis  %irit. 

I  Cor.  ii.  lo. 

Hewheii  when  he,  the  Spirit  of  truth,  is  come,  he  will  guide  you  into 
all  truth  :  for  he  shall  not  speak  of  himself ;  but  whatscrver  he  shall 
hear,  that  shall  he  speak:  and  he  will  shew  you  things  to  come.  He 
shall  glorify  me :  for  he  shall  receive  of  77ii7ie.,  and  shall  shew  it  unto 
you.  —  John  xvi.  13,  14. 

WHEN  Jesus  went  back  to  heaven,  he  sent  another 
divine  Person,  the  Spirit  of  truth,  to  take  his  place, 
carry  forward  his  work,  and  to  abide  with  his  followers.  On 
the  day  of  Pentecost  that  Spirit  came  from  heaven  in  mighty 
power  and  filled  the  disciples,  and  has  been  here  ever  since 
as  a  teacher  and  a  guide.  Unless  he  reveals  them  unto  us, 
we  cannot  understand  the  things  of  God.  Every  believer 
needs  to  be  taught  by  him  out  of  the  Scriptures.  With  the 
words  of  Christ  in  our  hands  and  this  Spirit  in  our  hearts, 
we  are  led  into  true  and  blessed  knowledge  of  God,  which 
is  life  eternal.  The  weakest  believer  thus  taught  may  know 
far  more  of  God  than  the  wisest  man  of  this  world. 

This  divine  Teacher  reveals  to  the  believer  the  glories  of 
Christ  Jesus  as  they  shine  in  the  written  Word.  He  is  the 
Advocate  of  an  absent  Christ  and  pleads  his  cause.  He  en- 
ables us  to  see  the  matchless  beauty  of  the  character  and 
life  of  our  Redeemer,  and  makes  him  glorio7is  in  the  eyes 
of  all  them  that  believe.  If  we  open  wide  our  hearts  to  this 
blessed  person  and  do  not  grieve  him  by  our  sins,  he  will 
guide  us  into  the  fulness  of  the  knowledge  and  joy  of  our 
Lord. 


m^iS2^. 


'^,/^i^ 


He  teaches  us  the  Father's  grace, 
Reveals  to  us  the  Saviour's  face, 
And  doth  to  all  our  hearts  declare 
The  glory  it  is  ours  to  share. 

Mrs.  M.  J.  Walker. 


June  12. 


©otilmesg  irri'tt)  contentment  i&  great  fjafn.  —  i  Tm.  vi.  6. 

7<2^(?  //^i?^,  and  beiuare  of  covetoiisness :  for  a  tnan^s  life  consisteth 
not  in  the  abimdance  of  the  things  which  he  possesscth.  —  LUKE 
xii.  15. 

HERE  we  have  a  solemn  command  evoked  by  a  striking 
incident  and  backed  up  by  a  pertinent  reason.  The 
command  itself  is  cumulative  in  form.  "  Take  heed  and 
beware."  If  we  carefully  consider  what  covetousness  is 
in  its  nature  and  tendencies,  we  will  diligently  avoid  it. 
"  Take  heed."  Meditate  upon  the  tenth  commandment  as 
well  as  repeat  it ;  revolve  in  mind  how  discontent  with  our 
lot  dishonors  God,  how  envy  of  the  apparent  happiness  of 
others  destroys  brotherly  sympathy,  how  covetousness  kills 
generosity,  stifles  good  impulses,  and  stands  in  the  way  of 
that  charity  which  "  suffereth  long  and  is  kind  "  because  it 
"  envieth  not."  And  having  taken  heed,  "  beware  !  "  Set 
a  watch  on  every  thought  and  motive  that  tends  toward 
envy.  Be  strict  with  yourself  and  generous  with  others. 
Covetousness  creeps  in  unnoticed,  and  you  will  be  startled 
to  find  it  appearing  in  heart  and  life.  Hence  the  need  of 
being  "  wary,"  vigilant. 

The  incident  out  of  which  this  command  grew  is  very 
striking  (v.  13).  The  dividing  of  inheritances  has  been  in 
all  the  ages  a  fruitful  source  of  covetousness.  Envy  is 
"as  rottenness  in  the  bones."  How  soon  envy  entered  into 
the  world  !  The  first  sin  was  Adam's  pride;  and  the  second, 
perhaps,  was  Cain's  envy. 


The  Lord  my  shepherd  is  ; 

I  shall  be  well  supplied. 
Since  he  is  mine,  and  I  am  his, 

What  can  I  want  beside  ?  watis. 


June  13. 


STfje  fxrc  sjall  trg  ebcrg  man's  toork.  —  i  Cor.  iii.  13. 

Every  plant,  zv/iich  my  heavenly  Father  hath  not  planted,  shall  be 
rooted  tip.  —  Matt,  xv,  13. 

THIS  is  one  of  our  Lord's  enigmatical  replies.  His  dis- 
ciples had  informed  him  that  the  Pharisees  had  taken 
offence  at  certain  of  his  remarks.  Without  commenting  on 
their  conduct,  he  points  his  followers  to  a  future  when  all 
error  and  malice  will  be  brought  to  nought.  He  thought  it 
better  to  impress  a  truth  on  his  friends  than  to  confute  his 
enemies. 

We  are  taught  by  Christ's  words  that  we  are  not  always 
to  take  the  responsibility  of  opposing  openly  that  which  we 
disapprove,  but  that  we  may  at  times  leave  it  to  the  provi- 
dence of  God  to  thwart  and  defeat  the  evil  practices  and 
false  opinions  of  others.  We  are  taught  also  that  our  own 
characteristics  and  cherished  habits  are  to  be  estimated  in 
view  of  the  source  from  which  they  came.  "  The  question 
respecting  our  plans  and  occupations  is  not,  Are  they  at- 
tractive? Do  they  comport  with  our  pride  or  our  place  in  the 
world  ?  but.  Are  they  of  God }  They  will  be  surely  rooted 
up  unless  they  derive  their  support  from  him.  Most  cheering 
of  all  is  the  truth  that  what  God  has  planted  will  abide  for- 
ever. The  seeds  which  Christ  sows  in  the  heart  will  spring 
up  and  bear  fruit  unless  we  permit  them  to  be  snatched  away 
or  to  be  choked  by  weeds  of  which  an  enemy  has  sown  the 
seed.  The  fruits  of  the  Spirit  will  always  be  cherished  by 
the  heavenly  Father. 


^^,^/p^/^^ 


O  Master,  point  thou  out  the  way, 
Nor  suffer  thou  our  steps  to  stray  ; 
Then  in  that  path  that  leads  to  day, 
We  follow  thee. 

H.   BONAR. 


June  14. 


STfje  kingtjflm  of  Ooti  is  .  .  .  jog  in  tl}0  J^olg  ©fjogt, 

Romans  xiv.  17. 

These  things  have  I  spoken  tinto  you,  that  my  joy  might  remain  in 
you,  and  that  your  joy  might  be  full.  —  John  xv.  1 1. 

THESE  things  are  all  the  words  of  Christ,  but  especially 
those  spoken  in  the  two  preceding  verses,  where  his 
joy  is  traced  directly  to  his  Father's  love,  resting  on  him  in 
the  keeping  of  his  commandments,  as  our  joy  comes  from 
his  love  while  doing  his  will.  My  joy  and  your  joy  are  fruits 
of  the  Vine  mentioned  a  little  while  before.  Indeed,  this  joy 
is  the  very  wine  of  the  Christian  life.  It  is  not  so  much  one 
of  the  fruits  of  the  Spirit  as  the  resultant  of  them  all.  The 
joy  of  Christ  here  is  not  the  blessedness  he  had  with  the 
Father  before  the  worlds  were,  but  the  joy  that  was  set 
before  him  for  enduring  the  cross  and  despising  the  shame. 
So  the  joy  of  his  people  when  full  will  far  transcend  the 
happiness  of  primeval  man. 

How  amazing  is  the  absence  of  joy  in  the  average  Chris- 
tian experience,  seeing  it  is  not  only  the  logical  result  of 
salvation,  but  that  Christ  has  made  special  provision  for 
it  in  his  continued  communion  with  his  people!  He  bears 
the  thought  with  him  a  little  while  afterward  into  the  holy 
of  holies,  and  prays,  "  And  now  I  come  to  thee,  and  these 
things  I  speak  in  the  world  that  they  might  have  my  joy 
fulfilled  in  themselves." 

My  merry  heart  is  springing, 

And  knows  not  how  to  pine  ; 
'T  is  full  of  joy  and  singing 

And  radiancy  divine. 
The  sun  whose  smiles  so  cheer  me 

Is  Jesus  Christ  alone  ; 
To  have  him  always  near  me, 

Is  heaven  itself  begun. 

Richard  Massie  {Translation). 


June  15. 


i^ut  on  .  .  .  as  tlje  elect  of  (!5oti  .  .  .  boinels  of  nurcicg. 

Col.  iii.  12. 

Be  ye  therefore    merciful,  as  your   Father  also  is  merciful.  — 
Luke  vi.  36. 

THE  Pagan  philosophers,  who  spake  as  men,  taught  that 
justice  is  a  duty  required  of  all  men.  Our  divine 
Master,  who  spake  as  never  man  spake,  goes  farther  and  en- 
joins upon  his  disciples  mercy  as  a  Christian  duty.  Mercy 
consists  of  kindness  that  goes  beyond  all  the  requirements  of 
justice,  and  does  for  men  more  and  better  than  their  merits 
deserve.  We  have  no  merit  in  the  sight  of  God  ;  therefore 
all  his  goodness  toward  us  is  the  gift  of  his  mercy.  Our 
God  is  the  Father  of  mercies,  and  he  is  kind  unto  the  un- 
thankful and  to  the  evil.  Therefore,  saith  our  Saviour,  we 
should  be  merciful  and  love  our  enemies,  and  do  good  to 
those  who  would  do  us  evil.  This  is  an  original  and  peculiar 
law  of  our  Christianity,  and  it  proves  that  it  is  not  of  the 
earth,  but  from  heaven.  Mercy  in  the  heart  of  man  is  a 
grace  that  is  all  divine,  and  one  which  makes  the  man  more 
manful  and  more  than  a  man,  —  it  makes  him  a  Christian. 
"  The  meek  shall  inherit  the  earth."  The  merciful  shall 
obtain  mercy,  and  with  Christ  shall  inherit  all  things. 


Come,  thou  Spirit  of  pure  love, 

Who  didst  forth  from  God  proceed, 
Never  from  my  heart  remove, 

Let  me  all  thy  impulse  heed; 
Let  my  heart  hence  forward  be 
Moved,  controlled,  inspired  by  thee. 

Catharine  Winkuorth  {Translation). 


June  i6. 


ILabourers  tagetijer  Initjj  (^oti.  —  i  Cor.  iii.  9. 

And  he  that  reapeth  receiveth  wxges,  and  gathereth  fruit  tinto  life 
eternal :  that  both  he  that  soweth  and  he  that  reapeth  may  rejoice 
together.  —  John  iv.  36. 

THE  cheering  lesson  of  this  verse  is  that  immediate  re- 
sults often  follow  Christian  work.  Usually  seed-time 
and  harvest  are  divided  by  a  considerable  interval  of  time  ; 
but  here  we  learn  that  they  may  follow  in  quick  succession. 
This  cheering  truth  is  impressed  by  our  Lord's  experience, 
when,  as  the  result  of  his  wayside  sowing  in  his  words  to  the 
woman  of  Samaria,  a  rich  harvest  was  reaped  on  the  selfsame 
day.  So  it  was  on  the  day  of  Pentecost,  and  so  it  has  been 
in  many  other  instances  when  the  Spirit  of  God  has  given 
the  truth  immediate  power,  and  the  sower  and  the  reaper 
have  rejoiced  together. 

An  insight  is  also  given  us  into  the  nature  of  Christian 
service.  It  is  a  co-operative  system,  and  God  is  a  liberal 
master.  He  gives  those  who  work  for  him  a  share  in  the 
profits  that  accrue,  —  that  is,  the  blessings  and  results  that 
follow  such  work.  "  He  that  reapeth  receiveth  wages."  The 
Master  here  distinctly  encourages  us  to  expect  immediate 
results  in  Christian  work  at  home  and  abroad,  and  happy  are 
they  who  midst  the  tears  of  sowing  hear  the  joyous  shout 
of  the  reapers. 

The  harvest  dawn  is  near, 

The  year  delays  not  long  ; 
And  he  who  .sows  with  many  a  tear, 

Shall  reap  with  many  a  song 

Georgr  Burgess. 


June  17. 


5^e  tot  fintietfj  Jis  oton  brotjjer.  — John  i.  41. 

6"^  y^^Wif  to  thy  friends,  and  tell  them  how  great  thmgs  the  Lord 
hath  done  for  thee,  and  hath  had  compassion  on  thee.  —  Mark  v.  19. 

THE  command  had  peculiar  significance  as  given  to  the 
man  out  of  whom  Christ  had  sent  the  unclean  spirits. 
In  the  case  of  the  leper  at  Capernaum,  or  the  deaf  and  dumb 
sufferer  subsequently  in  Decapolis,  the  excitement  was  al- 
ready so  great  about  the  miracle-worker  that  Christ's  work 
was  in  danger  of  serious  obstruction.  But  here  and  now 
in  accord  with  the  wishes  and  entreaties  of  their  unbelief, 
Christ  was  already  on  board  the  vessel  that  was  to  take  him 
across  the  lake,  and  his  cause  must  suffer.  So  this  healed 
demoniac  from  the  tombs,  a  signal  monument  of  his  mercy, 
must  go  to  places  from  which  Christ  in  his  own  person  was 
debarred,  to  testify  of  Christ's  power.  And  he  did  go  among 
his  friends  at  home,  and  subsequently  to  the  south  in  Decap- 
olis proclaiming  the  wonder-working  power  of  Jesus  with 
blessed  results.  It  was  a  far  nobler  work,  too,  for  him  thus 
to  go  w^here  those  who  knew  him  before  and  dreaded  him 
before  could  now  see  the  great  change  and  hear  him  tell 
what  Christ  had  done  than  to  go  where  he  was  unknown. 
The  man  himself  where  he  was  known  of  old  was  a  monu- 
ment now  of  Christ's  healing  mercy.  So,  too,  Christ's  direc- 
tion to  the  man  thus  healed  is  one  of  significance  for  every 
one  of  us  who  has  felt  spiritually  Christ's  healing  power. 

Our  first  and  best  testimony  as  to  any  change  Christ  has 
wrought  in  us  is  always  given  at  home,  among  our  friends 
and  those  who  know  us  best. 

A  piety  that  cannot  stand  such  a  test,  a  piety  that  lan- 
guishes at  home,  is  to  be  suspected. 


i^-^^W 


Thanks  we  give,  and  adoration, 

For  thy  gospel's  joyful  sound. 
May  the  fruits  of  thy  salvation 

In  our  hearts  and  lives  abound  !    Robert  hawkhr. 


June  i8. 


Ei)at  no  flesl)  0|}oulti  glorg  in  Jig  presence.  —  i  Cor.  i.  29. 

Yea;  have  ye  never  read^  Out  of  the  moiith  of  babes  and  sucklings 
thoii  hast  perfected  p7'aise  ?  —Matt.  xxi.  1 6. 

HOW  beautiful  the  hosannas  of  childhood  offered  to  him 
who  said,  "  Suffer  little  children,  and  forbid  them  not, 
to  come  unto  me  "  !  Cold  formalism  and  pharisaic  holiness 
would  rebuke  the  approach  of  children  to  Jesus,  and  silence 
their  songs  in  the  temple.  But  the  blessed  Jesus  welcomes 
their  presence,  and  listens  well-pleased  to  their  hymns  of 
praise.  He  indeed  spoke  words  of  hope  to  the  dying  thief, 
and  graciously  regards  the  penitential  tears  of  the  hoary- 
headed  sinner;  but  still  more  is  he  pleased  to  receive  into 
his  favor  and  to  his  service  those  of  early  years.  He  would 
have  their  character  early  moulded  into  his  likeness,  and 
imbued  with  his  spirit.  He  would  have  all  from  their  ear- 
liest years  devoted  to  his  service  in  works  of  benevolence 
and  piety.     He  would  have  the  entire  life. 

Yes,  let  the  children  come  to  Jesus.  He  waits  to  welcome 
them.  To  them  is  extended  a  special  promise,  "Those 
that  seek  me  early  shall  find  me."  Let  parents  as  they  love 
their  children,  strive  to  bring  them  to  Jesus.  Let  Sabbath- 
school  teachers  seek  to  lead  those  under  their  care  to  a 
saving  knowledge  of  his  truth.  Let  pastors  remember  the 
words  of  the  Master,  "  Feed  my  lambs."  Yes,  dear  children, 
come  to  Jesus. 


All  glory,  laud,  and  honor 

To  thee,  Redeemer,  King, 
To  whom  the  lips  of  children 

Made  sweet  hosannas  ring. 

Thou  didst  accept  their  praises  ; 

Accept  the  prayers  we  bring, 
"Who  in  all  good  delightest, 

Thou  good  and  gracious  King. 

J.  NEALE  (Translation). 


June  19. 


(Sotilmess  IS  profitable  unto  all  things.  —  i  Tim.  iv.  8. 

But  seek  ye  first  the  kingdom  of  God,  and  his  righteousness  ;  and  all 
these  things  shall  be  added  ujito  you.  —  Matt.  vi.  33. 

SEEKyiVj-/,  not  exclusively ;  this  is  no  rebuke  to  intens- 
est  business  devotion.  Nor  does  "first ''  mean  merely 
in  order  of  time,  — say  prayers  in  the  morning,  serve  God  on 
Sunday,  the  first  day  of  the  week,  get  religion  in  early  life, 
"  First  "  means  chiefly,  —  serve  God  supremely,  even  in  secu- 
lar matters. 

This  does  not  imply  that  one  shall  be  most  of  the  time 
thinking  about  religious  things.  Our  supreme  secular  pur- 
pose in  going  to  business  is  to  provide  comfort  for  our  fami- 
lies; yet  we  hardly  think  of  a  loved  face  in  business  hours, 
except  as  in  leisure  moments  it  peers  in  through  the  window 
of  the  heart.  But  however  absorbed  in  the  scramble  of 
trade,  there  is  always  over  us  a  delightful,  though  vague, 
impression  of  home  and  its  loves  ;  just  as  there  is  always 
an  impression  of  the  sky  over  our  heads,  though  we  do  not 
look  up  at  it  incessantly.  So  may  the  delightful  sense  of 
the  kingdom  of  God  environ  us,  the  sceptre-shadow  of  his 
righteousness  be  always  upon  our  consciences,  the  benedic- 
tion of  his  love  upon  our  hearts  !  This  feeling  will  add  all 
good  things  to  us,  in  that  it  will  make  all  things  good.  It 
will  mark  everything  we  possess  as  a  souvenir  of  infinite 
affection. 


l{li4Ajt4^i>CC^Cc^^ 


Saviour,  happy  would  I  be, 
If  I  could  but  trust  in  thee, — 
Trust  thy  wisdom  me  to  guide  ; 
Trust  thy  goodness  to  provide ; 
Trust  thy  saving  love  and  power  ; 
Trust  thee  every  day  and  hour. 


liDWIN   H.    NEVIN. 


June  20. 
5^10  initz  lookzti  back.  —  Gen.  xix.  26. 

Remember  Lot's  wife.  —  Luke  xvii.  32. 

OUR  Lord  was  depicting  scenes  of  the  judgment  day, 
and  points  to  the  shore  of  the  Dead  Sea,  where  Lot's 
wife  built  herself  a  monument,  a  piece  of  statuary,  making 
a  complete  picture  in  itself. 

Why  this  injunction?  She  was  the  type  of  the  worldly- 
minded.  "  Remember,"  then,  "  the  friends  of  the  world 
are  the  enemies  of  God;"  that  Christ  died  "to  deliver  us 
from  this  present  evil  world,"  therefore,  "  he  that  forsaketh 
not  all  that  he  hath  cannot  be  my  disciple."  "  Remember," 
the  time  hastens  when  the  world  must  be  abandoned,  love 
it  as  we  may.  We  can  carry  nothing  away  ;  the  things  of 
Sodom  taken  to  Zoar  would  make  a  Sodom  there,  necessi- 
tating the  fire  that  burns  the  world  and  the  worldling. 

We  must  not  only  leave  Sodom,  but  "  linger  not  in  the 
plain."  Remember,  if  the  separation  from  the  world  be  not 
complete,  it  must  soon  be  final,  from  God,  home,  friends,  all. 
"Two  shall  be  in  the  field,  one  shall  be  taken  and  the  other 
left." 

"  Remember,"  the  love  of  the  world  perpetuates  itself  in 
the  generations  that  follow  ;  the  "  lovers  of  pleasure,  more 
than  lovers  of  God,"  are  seen  in  her  daughters  and  descend- 
ants down  through  Moab  and  Ammon. 


Once  earthly  joy  I  craved, 

Sought  peace  and  rest ; 
Now  thee  alone  I  seek, 

Give  what  is  best. 
This  all  my  prayer  shall  be, 
More  love,  O  Christ,  to  thee, 

More  love  to  thee  !  mrs.  e.  p.  prentiss. 


June  21, 


Cije  Horti  is  .  .  .  plmtecus  in  mercg,  —  psalm  ciii.  8. 

And  he  arose,  a7td  came  to  his  father.  But  2uhen  he  was  yet  a 
great  way  off,  his  father  saw  him,  ajid  had  compassion,  and  ran,  and 
fell  on  his  neck,  and  kissed  hi7n.  —  LUKE  xv.  20. 

A  PICTURE  of  divine  pity,  forgiveness,  and  love  more 
affecting  than  this  it  would  be  impossible  to  find !  In 
this  parable  we  see  not  only  to  what  degradation  sin  has 
brought  a  human  soul,  but  we  see  also  what  divine  compas- 
sion is  felt  for  it,  and  what  grace  and  love  are  lavished  upon 
it.  The  instant  the  prodigal  turns  toward  his  father,  that 
instant  the  father  runs  to  meet  him.  Contrast  the  slow  ap- 
proach of  the  son  with  the  eager  haste  of  the  father  running 
to  meet  him,  the  shame  and  fear  of  the  one  with  the  love 
and  joy  of  the  other.  And  though  still  in  rags,  his  father 
fell  on  his  neck  and  kissed  him,  not  only  forgiving  the  wan- 
derer, but  restoring  to  him  fully  the  possession  and  enjoy- 
ment of  his  forfeited  filial  rights.  Such  welcome  awaits 
every  returning  prodigal.  How  return?  In  King's  College, 
Cambridge,  was  once  a  young  man  anxious  about  his  soul. 
He  read  and  pondered  Lev.  xvi.  20-22.  The  gospel  inter- 
preted the  passage.  His  heart  was  touched ;  he  said,  "  If 
the  Lamb  of  God  has  borne  and  carried  away  my  sins,  I  will 
not  bear  them  another  hour."  This  was  Charles  Simeon. 
Like  him  yield  to  the  drawings  of  the  Saviour's  love. 


Spread  for  thee  the  festal  board, 
See,  with  richest  bounty  stored  ; 
To  thy  Father's  bosom  pressed, 
Thou  shalt  be  a  child  confessed, 
Never  from  his  house  to  roam; 
Come  and  welcome,  sinner,  come 


Thomas  Haweis. 


June  22. 


CJe  Inicferti  0}}all  ht  turneti  into  i^cll.  —  Psalm  ix.  17. 

77/^;^  j^«//  ^e"  Jrtj  a/so  unto  them  oil  the  left  hand,  Depart  from 
me,  ye  cursed,  into  ro'erlastmg  fire,  prepared  for  the  devil  and  his 
angels.  —  Matt.  xxv.  41. 

TWO  characters  only  are  to  be  found  among  all  the 
millions  of  this  earth.  In  the  hour  of  judgment  two 
characters  only  will  appear  before  the  Judge.  Throughout 
eternity  but  two  characters  will  remain.  There  are  two  and 
only  two  characters  delineated  in  the  Word  of  God.  These 
characters  are  distinct,  antagonistic,  eternally  separated,  — 
the  righteous  and  the  unrighteous.  The  smile  of  God  is 
upon  them  that  do  well,  his  frown  upon  them  that  do  evil. 
The  present  state  of  the  godly  is  happiness  and  prosperity; 
the  ungodly  are  not  so.  The  reward  of  the  righteous  is  eter- 
nal union  with  God,  the  end  of  the  wicked  banishment  from 
his  presence.  Heaven  is  a  being  with  God,  hell  a  being 
without  him. 

Our  Lord  depicts  the  final  separation  of  the  righteous  and 
the  unrighteous.  To  those  on  his  left  hand  the  King  ex- 
claims, "  Depart !  "  Unwilling  to  come  to  him  that  they 
might  have  life,  they  are  now  to  be  deprived  of  the  joy  and 
glory  of  his  face.  Union  with  him  is  no  longer  possible, 
and  separation  brings  torment.  This  punishment  is  not 
prepared  for  human  souls ;  but  sharing  with  the  Devil  and 
his  angels  here,  they  are  sharers  with  them  also  hereafter, 
cursed  because  they  refused  to  be  blessed,  lost  because  unwil- 
ling to  be  saved.  Which  will  you  be  ?  What  character  are 
you  making  for  yourself  now? 


A^e^c^ys^      t/^  IX    X  O^yC^T^ 


O  just  Judge,  to  whom  belongs 
Vengeance  for  all  earthly  wrongs, 
Grant  forgiveness,  Lord,  at  last, 
Ere  the  dread  account  be  past ! 

Dean  Stanley  ( Translation). 


June  23. 


H  bjc  suffer,   ine  s{)all  also  rrigu  ixiitt)  |)im. 

2  Tim.  ii.  12. 

Verily  I  say  unto  yoit,  There  is  no  man  that  hath  left  house,  or 
parents,  or  brethren,  or  wife,  or  childreji,  for  the  kingdom  of  God^s 
sake,  who  shall  not  receive  manifold  more  in  this  presetit  ti?ne,  and 
in  the  zoorld  to  come  life  everlasting.  —  Luke  xviii.  29,  30. 

THE  light  and  power  of  this  text  is  in  the  phrase,  "For 
the  kingdom  of  God's  sake."  Fearful  calamities  have 
befallen  the  Church  from  errors  concerning  the  principle  of 
true  evangelical  sacrifice  and  service.  Christ  is  not  making 
a  bargain  nor  appealing  to  our  self-interest,  but  stating  a  fact 
verified  in  the  experience  of  millions  who  have  joyfully  sung, 
'•  For  thy  sake  we  are  killed  all  the  day  long."  The  mother 
who  rushes  through  the  flames  to  save  her  child,  the  soldier 
who  counts  not  his  possessions  or  life  dear  that  he  may  serve 
his  king,  do  not  speak  or  think  of  sacrifice.  Jesus  Christ 
gains  men  by  his  attractive  power.  When  the  kingdom  of 
God  and  the  beauties  of  its  King  are  revealed  to  the  soul,  it 
enters  at  once  upon  its  glorious  inheritance  of  everlasting 
life,  and  asks  no  other  reward.  We  have  long  possessed  a 
picture  of  a  saint  of  the  Middle  Ages  kneeling  at  the  feet  of 
Christ.  The  Lord  is  saying  to  him,  '•  Thou  hast  done  much 
for  me,  what  shall  1  give  thee?"  And  Saint  Thomas  Aqui- 
nas is  answering,  '•  Lord,  nothing  but  thyself." 


Jesus,  I  my  cross  have  taken 

All  to  leave,  and  follow  thee; 
Naked,  poor,  despised,  forsaken, 

Thou  from  hence  my  all  shalt  be  ! 
Perish  every  fond  ambition. 

All  I  've  sought,  or  hoped,  or  known; 
Yet  how  rich  is  my  condition, 

God  and  heaven  are  still  my  own !       lyte. 


June  24. 


J^im  fjat]^  (3siti  cialtttj  ...  to  gtije  repentance  .  .  .  anti 
forgibeness.  —  acts  v.  31. 

Except  ye  repent,  ye  shall  all  likewise  perish.  —  LuKE  xiii.  3. 

TWICE  does  this  declaration  come  from  the  lips  of 
Jesus  Christ  in  one  brief  discourse.  He  speaks  with 
the  authority  of  a  king  and  a  judge.  It  is  at  our  peril  if 
we  disregard  or  remain  inattentive  to  what  he  says.  And 
this  sure  word  comes  to  all  —  to  me  !  No  judgments  falling 
upon  others  can  justify  me  in  believing  that  I  am  without 
guilt.  Perchance  my  brother's  guilt  may  be  greater  than 
mine,  but  still  repentance  is  not  more  indispensable  to  him 
than  to  me.  Failing  to  give  it,  there  lies  before  the  sinner 
that  doom  expressed  in  the  word  "perish," —  a  doom  so  great, 
so  unspeakably  awful  to  a  human  soul,  that  no  language  can 
adequately  describe  it. 

Repentance  is  the  escape  of  the  soul  from  the  dominion 
of  sin  ;  it  is  enlightenment  of  the  mind,  so  that  the  sinner 
sees  the  danger  and  folly  of  his  course.  It  is  the  renewal 
of  the  heart,  so  that  it  separates  itself  from  the  sin  that  was 
destroying  it.  It  is  the  beginning  of  a  new  and  glorious  life. 
Should  it  then  be  a  hard  thing  to  repent  "i  True,  repentance 
has  its  tears,  but  they  are  indeed  blessed  tears.  It  has  its 
lamentations,  but  they  soon  turn  to  joy  and  praise.  It  has 
its  humiliations,  but  it  leads  to  a  glorious  exaltation. 

With  broken  heart  and  contrite  sigh, 
A  trembling  sinner,  Lord,  T  cry  : 
Thy  pardoning  grace  is  rich  and  free, 
O  God,  be  merciful  to  me  ! 

Cornelius  Elven. 


June  25. 


(3ot},  iM^cr  qufckenetf)  tj^e  tieati.  — Romans  iv.  17. 

For  as  the  Father  raiseth  tip  the  dead,  and  quickeneth  them  ;  even 
so  the  Son  quickeneth  whom  he  will,  —  John  v.  21. 

LIFE  is  the  prerogative  and  gift  of  God,  alike  of  Father 
and  Son.  So  declare  these  words  of  Saint  John  ;  and 
all  life  is  essentially  one.  But  to  the  conscious  recipient  is 
there  not  a  difference  in  the  gift  suggested  by  these  same 
words  corresponding  to  the  person  of  the  giver  ?  Surely  to 
such  a  recipient  a  gift  carries  with  it  the  personality,  the 
touch,  of  the  hand  from  which  it  comes.  And  it  is  this  per- 
sonality which  gives  it  most  often  its  highest  value  and  in- 
fluence. "  The  gift  without  the  giver  is  bare."  But  what  is 
true  of  our  smaller  earthly  tokens  is  vastly  truer  of  the 
high  gifts  of  heaven,  and  this  highest  gift  of  all.  Grateful, 
happy,  is  it  to  the  devout  soul,  to  recognize  in  every  heart- 
throb, every  function,  physical  or  spiritual,  the  Father's  fore- 
thought and  provision  for  his  children.  But  an  element  of 
even  deeper  tenderness  and  love,  as  well  as  responsibility,  is 
added  to  the  gift,  as  coming  from  the  wounded  human  hand 
of  Jesus.  It  glows  and  breathes  with  the  very  spirit  of  his 
life  and  redeeming  work. 

And  this  is  the  gift,  this  life,  which  he  gives  to  every 
earnest  seeking  heart;  for  "whom  he  will,"  is  after  all  only 
another  expression,  according  to  the  gospel,  for  "  whoso- 
ever will." 


/^^^^2^y2i^ 


^^y*^-^ 


Thou  art  the  life  ;  the  rending  tomb 

Proclaims  thy  conquering  arm  ; 
And  tho'^e  who  put  their  trust  in  thee 

Nor  death  nor  hell  shall  harm. 

Bishop  doane. 


June  26. 


OTe  Jjabr  rctinnption  t{}rou3i}  f)is  tlaoti.  —  Ei-h.  i.  7. 

Take,  eat ;  this  is  my  body.  .  .  .  Drink  ye  all  of  it ;  for  this  is  my 
blood  of  the  neiv  testament,  which  is  shed  for  many  for  the  remission 
of  sins.  —  Matt.  xxvi.  26-28. 

PRECIOUS  words  of  Jesus  !  Our  Lord  here  institutes 
the  sacrament  or  feast  which  should  ever  commem- 
orate his  love  and  delivering  mercy  to  his  believing  people, 
"Take,  eat,"  etc.  This  feast  is  "meat  indeed,  and  drink 
indeed  "  to  those  who  have  faith  to  discern  the  Lord's  body 
and  blood,  and  love  to  feed  upon  his  grace.  "  Do  this  in 
remembrance  of  me  "  is  his  tender  loving  command  to  his 
Church  and  people  of  all  ages,  "  till  he  come."  Can  w^e 
refuse  to  obey,  and  not  "deny  him  before  men  "? 

This  supper  is  not  a  sacrifice,  it  is  a  feast  commemorating 
a  sacrifice;  we  should  observe  it  with  thankful  hearts.  It 
tells  us,  in  mute  eloquence,  of  the  victory  he  achieved,  and 
of  the  life  and  liberty  he  purchased  for  us.  It  breathes  the 
love  of  Christ ;  it  is  fragrant  with  the  mercy  of  our  God, 
who  is  now  ready  to  welcome  the  w-eakest  believer  who 
comes  trusting  and  resting  the  soul  upon  the  righteousness 
of  Jesus  only.  In  this  feast  of  love,  there  is  food  for  hun- 
gry souls,  refreshment  for  weary  spirits,  and  heavenly  com- 
fort for  those  that  mourn.  It  brings  the  behever  into  closer 
union  with  Christ,  it  strengthens  faith,  brightens  hope,  and 
cheers  the  Christian  along  the  way. 

Bread  of  the  world,  in  mercy  broken, 

Wine  of  the  soul,  in  mercy  shed, 
By  whom  the  words  of  life  were  spoken, 

And  in  whose  death  our  sins  are  dead, 
Look  on  the  hearts  by  sorrow  broken  ; 

Look  on  the  tears  by  sinners  shed  ; 
And  be  this  feast  to  us  the  token 

That  by  thy  love  our  souls  are  fed.  heber. 


June  27. 


Mjjat  ti)injg0  lucre  gain  to  me,  tfjose  31  coimtetj  loss  for 
Cfjrist.  —  Phil.  iii.  7. 

For  what  is  a  man  profited,  if  he  shall  gairi  the  whole  world,  and 
lose  his  oiun  soul  ?  or  what  shall  a  man  give  in  exchange  for  his  soul  ? 
—  Matt.  xvi.  26. 

THERE  can  be  no  true  discipleship  without  sacrifice. 
To  follow  the  Master  is  "  to  take  up  his  cross."  It 
may  require  the  surrender  of  friends,  of  chosen  pursuits,  of 
opportunities  for  securing  wealth,  and  in  obeying  the  calls  of 
his  spirit  and  providence,  even  of  life  itself.  It  is  for  Christ 
against  the  world  that  the  sincere,  well-considered,  loving 
choice  is  to  be  made.  But  what  if  it  should  not  be  made? 
What  compensation  does  the  world  offer,  even  at  its  best 
estate  }  How  uncertain  and  short-lived  earthly  friendships  ! 
How  disappointing  the  gratifications  of  taste  and  worldly 
honors  !  How  evanescent,  how  unsatisfying,  how  limited  at 
best  the  period  of  its  enjoyment !  And  all  this  to  be  bal- 
anced by  the  irremediable  loss  of  the  soul  I 

But  what  if  the  better  alternative  is  elected  ?  There  may, 
indeed,  be  heavy  sacrifices  required,  and  human  tears. 
But  in  all  this  we  follow  and  enjoy  the  presence  of  our  divine 
Leader.  We  are  supported  by  his  promised  aid.  We  are 
filled  with  joy  amid  our  sufferings,  "we  glory  in  tribulations 
also,"  and  in  the  end  receive  the  crown  of  an  immortal  life. 

Jesus,  thy  boundless  love  to  nie 

No  thought  can  reach,  no  tongue  declare  ; 

Oh,  knit  my  thankful  heart  to  thee, 
And  reign  without  a  rival  there. 

Thine  wholly,  thine  alone,  I  am  ; 

Be  thou  alone  my  constant  flame. 

J.  Wesley  (Translation). 


June  28. 


Het  patience  fjabe  fjer  perfect  inork.  —  James  i.  4. 

In  your  patience  possess  ye  your  souls.  —  Lu  KE  xxi.  1 9. 

A  glance  at  our  Revised  Version,  "  In  your  patience  ye 
shall  win  your  souls,"  shows  us  that  this  text  is  a 
promise,  not  a  command,  a  blessed  hope,  not  a  stern  ordi- 
nance. What  is  the  spirit  of  this  promise?  "Souls"  is 
rendered  in  the  margin  "lives  ;  "  and  the  thought  of  winning 
one's  life  is  of  accomplishing  the  highest  end  of  life,  and  of 
reahzing  its  highest  possibility  of  power  and  of  peace.  Re- 
garded in  this  light,  how  sweet  is  the  promise  for  those  who- 
are  compelled  to  live  in  this  impetuous,  harassing  generation  ! 
By  patience  we  shall  win  our  lives  !  Impatience  in  our  work ; 
the  chafing  of  the  spirit  against  providential  restrictions  ; 
the  wild  haste  to  be  rich  ;  the  intolerant  and  consuming  am- 
bition, which  to  satisfy  itself  will  crush  a  path  over  the 
rights  of  others,  —  these  are  characteristic  types  of  world-life 
to  be  seen  around  us  every  day.  But  the  servant  of  the 
Lord  must  not,  will  not  abandon  himself  to  this  impatient, 
selfish  strife.  He  will  maintain  the  bright  example  of  the 
patient  Jesus.  He  will  discern  by  the  light  of  the  Holy 
Spirit's  teaching  that  the  highest  end  of  our  life  on  earth 
cannot  be  won  by  the  selfish  and  by  the  impatient  ;  he  will 
receive  the  strength  to  remember  that  impatience  is  waste 
and  loss,  the  strength  to  live  in  the  hourly  atmosphere  of 
that  blessed  prayer  for  every  busy  and  every  earnest  life. 


Calm  me,  my  God,  and  keep  me  calm 
Let  thine  outstretched  wing 

Be  like  the  shade  of  Elim's  palm 
Beside  her  desert  spring. 


June  29. 


tKakc  jcctJ  tjjereforc  unto  soursclbcs.  —  acts  xx.  28. 

T/ie  men  of  Ninezeh  shall  rise  in  judgment  with  this  g-eneration, 
and  shall  condemn  it:  because  they  repented  at  the  preaching  of 
Jonas  ;  and,  behold,  a  greater  than  Jonas  is  here.  —  Matt.  xii.  41. 

THESE  words  of  the  Master  teach  that  light  measures 
responsibility,  that  obligation  is  commensurate  with 
opportunity. 

We  of  this  generation  may  find  a  solemn  joy  in  the  fact 
that  our  opportunities  and  our  obligations  are  unequalled. 
Not  only  is  this  the  formative  and  decisive  period  in  that 
portion  of  our  country  which  is  to  determine  the  national 
destiny,  but  there  is  the  quickening  of  a  new  intellectual 
life  among  the  churchless  multitude,  which  needs  the  mould- 
ing hand  of  the  Church.  Moreover,  the  door  of  opportu- 
nity, "great  and  effectual,"  is  as  wide  as  the  world,  for  this 
is  the  first  generation  in  man's  history  that  has  seen  the 
whole  world  open  to  the  gospel.  The  highways  of  com- 
merce have  been  opened;  channels  of  benefaction  have  been 
established;  wealth  has  been  amassed;  and  an  intellectual 
revolution  which  seems  to  follow  the  touch  of  the  nine- 
teenth century  is  shattering  traditional  beliefs  and  preparing 
heathen  nations,  like  the  Ninevites,  to  receive  the  preachers 
of  righteousness.  We  can  now  stretch  out  our  hands  in 
benediction  over  Asia  and  Africa. 

The  men  of  Christ's  generation  sinned  above  others  in 
refusing  to  accept  light.  We  of  this  generation  shall  sin 
above  others  if  we  refuse  to  give  it. 

Be  this  my  one  great  business  here, 
With  serious  industry  and  fear, 

Eternal  bliss  to  insure  ; 
Thine  utmost  counsel  to  fulfil, 
And  suffer  all  thy  righteous  will, 

And  to  the  end  endure.  c.  Wesley. 


June  30. 


TOe  l}ai)C  peace  ini'ti)  #0tJ.  —  Romans  v.  I. 

Peace  be  unto yoH. — JoHN  xx.  19. 

THE  natal  song  of  Christ  sung  by  prophetic  angels  was 
"  peace  "  and  "  glory,"  —  "glory  in  the  highest,  and  on 
earth  peace."  Yet  when  Jesus  began  his  ministry,  he  said, 
"  I  came  not  to  send  peace,  but  a  sword."  Are  these  state- 
ments and  others  like  them  contradictions?  No!  sweet 
paradoxes.  By  nature,  man  is  at  peace  with  the  world 
and  at  war  with  God.  Christ  came  to  reverse  this,  and  by 
his  atonement  to  establish  a  peace  between  God  and  man 
which  involves  w^ar  with  the  world.  The  Christian,  then, 
is  called  to  fight  his  way  to  eternal  peace.  But  has  he  no 
peace  until  the  end?  Yes,  blessed  peace;  war  without,  and 
peace  within,  —  "  the  peace  of  God  that  passeth  all  under- 
standing." His  turbulent  passions  are  stilled;  his  soul's 
great  anxieties  are  laid  to  rest ;  his  sin  is  forgiven  ;  he  is 
cleansed  in  the  blood  of  the  Lamb  ;  he  has  promises  of  final 
salvation,  "a  place"  in  the  "house  of  many  mansions," 
and  "  a  crown  of  glory  that  fadeth  not  away."  With  a  con- 
sciousness of  all  these  in  the  Christian's  soul,  time,  death, 
and  eternity  cannot  mar  his  imperturbable  repose. 


:^eAyi^ 


Grant  us  thy  peace  throughout  our  earthly  life, 
Our  balm  in  sorrow,  and  our  stay  in  strife  ; 
Then,  when  thy  voice  shall  bid  our  conflict  cease, 
Call  us,  O  Lord,  to  thine  eternal  peace. 

John  ellerton. 


July  i. 
%iritual  sacrifices,  acccptaijlc  to  (^oti  bg  Jesus  Cljrist, 

I  Peter  ii.  5. 

But  the  ho7ir  coiuet/i,  and  nozo  is,  when  the  true  zvorshippers  shall 
worship  the  Father  in  spirit  and  in  trnth  :  for  the  Father  seeketh  such 
to  worship  him.  God  is  a  Spirit:  and  they  that  xvorship  him  must 
worship  him  in  spirit  and  in  trtith.  — John  iv.  23,  24. 

ALAS,  how  sad  that  the  Hebrews  had  forgotten  the  God 
of  Israel  as  he  revealed  himself  to  their  fathers,  and 
had  fallen  into  formalism  !  But  our  Lord  had  come  to  bring 
in  a  better  state  of  things  and  to  prepare  a  people  over  all  the 
earth,  diverse  from  one  another  in  many  things,  but  one  in 
this,  that  they  aim  at  worship  which  is  true  to  the  truth  of 
things,  and  which  is  spiritual.  We  live  in  the  time  contem- 
plated. Let  us  be  profoundly  thankful  for  what  we  witness, 
still  more  for  what  we  have  been  taught  of  the  Holy  Ghost 
to  join  in  rendering  to  the  Father, 

For  the  Father,  combining  love  which  looks  to  the  good  of 
his  creatures  with  law  which  comes  from  his  own  nature, 
seeks  spiritual  worshippers.  Let  us  be  fellow-workers  with 
him  and  try  to  teach  men  his  nature  that,  forsaking  idols  and 
errors,  they  may  worship  him  in  spirit  and  in  truth. 

The  nature  of  God  determines  the  kind  of  worship.  He  is 
holy.  He  calls  for  holiness  in  them  that  come  nigh  him. 
He  is  omniscient.  He  sees  and  hates  evil  in  the  heart  no 
less  than  in  the  life.  He  requires  heart  purity  in  his  wor- 
shippers. He  is  not  like  the  gods  of  the  heathen,  and  he  will 
not  accept  what  blinded  men  carry  to  them.  He  has  made 
known  his  nature  and  his  attributes  to  men  with  clearness 
enough  to  show  them  what  they  ought  to  be  and  to  offer. 


The  holy  Church  throughout  the  world, 

O  Lord,  confesses  thee, 
That  thou  the  eternal  Father  are, 

Of  boundless  majesty. 

Tate  ( Translation). 


July  2. 
Efjat  C^Jrigit  mag  titodl  in  ^aux  Jeartg  bg  faitlj. 

Eph.  iii.  17. 

K^/  a  little  while,  and  the  ivorld  seeth  me  no  more  ;  but  ye  see  me : 
because  I  live,  ye  shall  live  also.  At  that  day  ye  shall  knoiv  that  I 
am  in  my  Father y  and  ye  in  me,  and  I  in  you.  — John  xiv.  19,  20. 

THE  above  words  were  uttered  by  the  Saviour  on  the  eve 
of  his  crucifixion,  at  a  time  when  the  most  painful 
scenes  of  his  life  were  crowding  one  upon  another  and  sorely 
pressing  him  on  all  sides.  They  were  given  to  comfort  the 
hearts  of  his  disciples,  who  were  overwhelmed  with  grief. 
Thus  soon  their  Lord  and  Master  was  to  be  taken  from  their 
midst.  And  as  we  read  and  re-read  this  valedictory,  we  ex- 
claim, How  beautiful !  how  fitting  to  the  occasion  !  how  com- 
forting! Surely  the  disciples,  though  stricken  with  grief, 
must  have  felt,  to  some  degree  at  least,  their  hearts  burn 
within  them  at  the  announcement  of  these  exceeding  great 
and  precious  promises. 

"  Yet  a  little  while,"  says  the  Saviour.  He  had  but  a  few 
hours  to  live.  Judas  at  that  very  hour,  perhaps  moment,  was 
consummating  his  treason.  And  before  the  morrow's  sun  ap- 
peared over  the  hills  of  Judea  the  Saviour  was  in  the  hands 
of  his  betrayers  and  murderers.  "  And  the  world  seeth  me 
no  more."  No,  not  till  the  morning  of  the  resurrection,  when 
every  eye  shall  see  him,  but  not  as  a  man  of  sorrows  and 
acquainted  with  grief,  but  as  a  conqueror  amid  the  splendors 
and  soldiery  of  heaven.  "  But  ye  see  me."  Between  the  time 
of  his  resurrection  and  ascension,  for  the  space  of  forty  days 
he  appeared  to  his  apostles,  and  on  one  occasion  was  seen  of 
above  five  hundred  brethren  at  once.  Yes,  and  his  followers 
ever  see  him  by  the  eye  of  faith,  and  at  last  will  see  him  as 
he  is. 


Prince  of  light,  to  thee  I  cry  ! 

By  thy  glorious  majesty, 

Lord,  thy  presence  let  me  see  ; 

Manifest  thyself  to  me  1  Richard  Manx. 


July  3. 


^0  0f)all  fa3£  cbcr  hz  iuiti)  tfje  Horti.  —  i  Thess.  iv.  17. 

/;/  my  Father^ s  hotise  are  many  mansions :  if  it  were  not  so,  I 
would  have  told  you.  I  go  to  prepare  a  place  for  you.  And  if  I  go 
and  prepare  a  place  for  yon,  I  will  come  again,  and  receive  you  unto 
myself;  that  where  I  am,  there  ye  may  be  also.  And  whither  I  go 
ye  know,  and  the  way  ye  know.  —  John  xiv.  2-4. 

HOW  clear  and  satisfying  a  view  of  the  life  to  come  is 
presented  in  these  words  of  our  Saviour's!  So  posi- 
tive an  affirmation  of  its  reality  from  the  hps  of  one  who  came 
forth  from  God  puts  to  silence  the  denials  of  unbelief.  All 
speculations  respecting  the  future  state  are  valueless  to  those 
who  have  looked  upon  this  picture  of  home  life  beyond  the 
grave.  How  cheering  in  view  of  earthly  conflicts,  and  what 
a  stimulus  to  untiring  activity  in  Christian  work! 

Into  this  land  of  many  mansions,  or  abiding  places,  the 
Lord  has  gone  as  the  head  and  representative  of  ransomed 
humanity.  Our  hope,  as  an  anchor  of  the  soul,  is  sure  and 
steadfast,  entering  into  that  which  is  within  the  veil,  whither 
the  forerunner  has  for  us  entered,  even  Jesus.  There  he 
reigns  for  the  overthrow  of  sin ;  and  when  he  has  accom- 
plished his  purpose  of  mercy  in  the  hearts  and  through  the 
agency  of  his  faithful  followers,  he  receives  them  to  himself 
that  they  may  share  his  glory. 

Nor  need  any  one  go  astray.  Christ  is  the  way.  Trustful 
reliance  upon  him  and  his  finished  work  will  secure  all  the 
blessings  that  are  wrapped  up  in  the  terms,  Home  and 
Father. 


BMifc 


crudorpt^t^z/t^^. 


Well,  the  delightful  day  will  come, 
When  my  dear  Lord  will  bring  me  home, 

And  I  shall  see  his  face. 
Then  with  my  Saviour,  brother,  fiiend, 
A  blest  eternity  I  '11  spend, 

Triumphant  in  his  grace. 


Samuel  Medley. 


July  4. 
^  berg  present  fj^Ip  m  trouble.  — psalm  xivi.  i. 

Be  of  good  cheer  ;  it  is  I ;  be  not  afraid.  —  Matt.  xiv.  27. 

"  T  ESUS  constrained  his  disciples  to  get  into  a  ship  and 
I  go  to  the  other  side  "  away  from  influences  which 
tended  only  to  the  carnal  and  temporal;  and  "he  himself 
went  up  into  a  mountain  apart  to  pray."  If  we  would  escape 
temptation,  we  must  flee  from  it  and  draw  nigh  unto  God.  And 
sometimes  it  may  seem  that  in  escaping  temptation  we  fall 
into  dire  calamities.  The  winds  may  be  contrary,  the  waves 
may  be  rough  and  boisterous,  the  night  may  come  on  dark 
and  starless,  and  yet  it  were  better  to  be  overwhelmed  in 
such  a  sea  than  to  be  engulfed  in  sin  and  error.  But  Jesus 
does  not  forget  his  disciples.  High  on  the  mountain-top 
he  prays,  and  in  the  hour  of  need  comes  with  almighty  help 
to  convert  our  calamities  into  blessings. 

We  are  sailing  to  the  other  shore.  Sometimes  the  sea  is 
wild  and  raging;  sometimes  the  heart  is  troubled  like  the 
sea,  but  Jesus  comes  walking  on  the  angry  waters,  and  over 
the  roar  of  the  tempest,  within  and  without,  we  hear  his 
voice,  "  Be  of  good  cheer;  it  is  I ;  be  not  afraid;  "  and  that 
voice  brings  a  calm  to  the  sea  and  the  soul.  And  when  he 
bids  us  come  to  his  side,  we  can  look  to  Jesus,  and  walk, 
like  Peter,  on  the  angry  flood.  But  if  we  look  away  from 
Jesus  to  the  threatening  tide  and  storm,  our  faith  will 
weaken,  our  courage  will  fail,  our  feet  will  sink.  But  happy 
for  us  even  then  if  there  yet  remaineth  faith  to  cry,  "  Lord, 
save,  or  I  perish;"  for  in  that  hour  Jesus  will  stretch  forth 
his  hand  to  save,  and  to  bring  the  peace  which  the  soul 
needs. 

Ridc;e  of  the  mountain-wave,  lower  thy  crest ! 
Wail  of  the  tempest-wind,  be  thou  at  rest  ! 
Sorrow  can  never  be,  darkness  must  flv, 
Where  saith  the  Light  of  light,  "  Peace  !  it  is  I  !  " 

J.  NEALE  (Translation). 


July  5. 


5E62  hjortis  totxt  faunti,  antJ  31  tJi'tJ  tai  tf)cm.  — jer.  xv.  16. 

Verily,  vet'ily,  I  say  tmto  you,  Ye  seek  me,  not  because  ye  saw  the 
miracles,  but  because  ye  did  eat  of  the  loaves,  and  ivere  filled.  —  JoHN 
vi.  26. 

THE  miracles  should  have  convinced  the  Galileans  that 
Jesus  of  Nazareth  is  the  Saviour  of  the  world.  This 
was  their  design.  After  he  had  seen  a  few  of  them,  Nico- 
demus  of  Jerusalem  made  a  distinct  confession.  But  these 
Galileans  were  gross  and  sensual  in  their  desires.  Food 
without  work  was  an  attraction.  Curiosity  was  aroused. 
The  material  advantages  of  our  Lord's  ministry  were  wel- 
come. Like  the  Roman  soldiers  who  crucified  him  and 
then  divided  his  garments,  they  were  glad  to  accept  all  that 
he  would  give,  while  they  were  unwilling  to  accept  hint. 
Thus  they  announced  their  own  condemnation.  In  refusing 
salvation  they  ultimately  lost  every  blessing. 

Their  mistake  is  constantly  repeated.  Men  "eat  of  the 
loaves  "  and  still  reject  the  Saviour.  Freedom,  civilization, 
home,  the  Sabbath,  —  these  are  all  the  miracles  of  our  Lord. 
No  one  would  wish  to  live  away  from  them.  Life  is  not 
worth  much  if  it  is  not  within  sound  of  the  church  bell.  But 
these  things  cannot  save ;  they  are  evidences  of  a  Saviour's 
presence.  They  are  not  the  Saviour;  he,  and  he  alone,  can 
save,  and  the  silent  appeal  of  these  precious  blessings  is 
an  urgent  entreaty  to  accept  his  salvation.  Have  you  found 
the  Saviour,  or  are  you  satisfied  to  "  eat  of  the  loaves  "  1 

Break  thou  the  bread  of  life,  dear  Lord,  to  me, 
As  thou  didst  break  the  loaves  beside  the  sea. 
Beyond  the  sacred  page  I  seek  thee,  Lord, 
My  spirit  pants  for  thee,  O  living  Word! 

Mary  A.  Lathbury. 


July  6. 
hx  notjincf  tcrrifieti  ig  2^^^  atj^ergaries.  — Phil.  i.  28. 

Bz^t  there  shall  not  a  hair  of  your  head  perish.  —  Luke  xxi.  i8. 

IN  terms  proverbial  and  figurative  Jesus  here  signifies  the 
immunity  of  his  servants ;  adversity  cannot  hinder  what 
he  promises  them.  The  family  ties  of  a  believer  may  be 
rent,  but  not  the  union  of  his  soul  with  his  Saviour,  once  it 
has  in  good  faith  been  established.  No  slander  of  adver- 
saries can  diminish  our  inheritance  with  the  saints  in  glory. 
Tribulations  endured  on  earth  shall  only  enhance  "  the  rest 
that  remaineth,"  and  add  zest  to  the  more  active  joys  of  each 
guest  arriving  with  angels  to  welcome  him  at  the  celestial 
home.  The  very  defeats  suffered  by  the  servants  of  the 
Lord  shall  set  forward  and  build  up  the  kingdom  they  labor 
for.  Stephen  in  his  death  was  defeated,  but  the  end  of  the 
victory  he  then  achieved,  in  bringing  converts  to  Christ,  is 
not  seen  yet.  His  body  was  bruised;  his  head  was  fractured, 
and  yet  not  a  hair  of  it  perished.  Sustained,  honored,  saved 
he  was.  Heaven  he  saw  opened,  and  Jesus  standing  there 
by  the  throne,  who  received  his  spirit. 

Our  Lord  has  not  promised  exemption  from  all  violence 
of  evil  men,  on  the  contrary  has  bidden  us  look  for  it;  but 
he  promises  his  blessed  presence  and  a  safety  higher  and 
more  enduring.  They  that  suffer  with  him  shall  succeed. 
His  tried  ones  shall  triumph.  His  slain  shall  survive. 
Followers   of  the   Lamb  shall   reign   forever  with  him. 


How  are  thy  servants  blest,  O  Lord  I 

How  sure  is  their  defence ! 
Eternal  wisdom  is  their  guide, 

Their  help,  omnipotence. 

JOSEPH  Addison. 


July  7. 


(ZT^c  3Lortj  Jatfj  lai'ti  on  Jim  tfje  miquitg  of  us  all. 
Isaiah  liii.  6. 

Ail  jjv  shall  be  offended  because  of  me  this  night :  for  it  is  written, 
I  will  smite  the  Shepherd,  and  the  sheep  of  the  flock  shall  be  scattered 
abroad.  —  Matt.  xxvi.  31. 

THESE  touching  words  of  our  most  holy  Lord  must 
have  made  a  deep  impression  on  his  disciples  ;  and  so 
they  should  on  us.  The  occasion  and  the  surroundings  were 
sad;  and  in  the  tones  of  his  voice  and  in  his  words  there 
was  sadness.  They  reveal  the  loneliness  of  Christ,  on  the 
one  hand,  and  on  the  other,  the  weakness  of  even  his  own 
chosen  and  best  disciples.  When  troubles  come,  friends 
forsake  us.  ALiny  people  will  shrink  from  standing  by  their 
friends  or  the  Church  when  in  trouble,  even  if  good  is  to 
come  out  of  the  troubles.  The  good  appear  to  disadvantage 
and  are  at  a  discount  in  this  world,  and  people  last  of  all 
help  a  good  man  because  he  is  good,  or  suffers  for  the 
good. 

All  the  disciples  were  *•  offended  "  because  of  Christ  that 
night,  and  all  forsook  him,  and  were  like  sheep  without  a 
shepherd.  Oh,  that  we  may  never  from  fear  or  shame  allow 
our  Master's  cause  to  suffer,  or  forsake  it  when  dangers  sur- 
round it  or  threaten  it!  Although  all  were  "offended"  and 
forsook  Christ,  he  still  fulfilled  his  high  and  holy  mission, 
and  so  let  each  one  of  us,  even  if  all  alone  and  forsaken, 
live,  labor,  and  suffer  for  God,  his  cause,  and  his  children. 


<^.^k-M.<iuA 


1/(^rA. 


Ashamed  of  Jesus  !  —  empty  pride ; 
I  '11  boast  a  Saviour  crucified, 
And,  oh,  may  this  my  portion  be, 
My  Saviour  not  ashamed  of  me  ! 

Joseph  Grigg. 


July  8. 


lElentier  ...  to  all  tjeir  tiues.  —  Romans  xiii.  7. 

Render  therefor  tuito  Ccesar  the  things  which  are  Casar's ;  and 
unto  God  the  things  that  are  God's.  —  Matt.  xxii.  21. 

THIS  answer  of  our  Lord  evokes  our  admiration  of  his 
wisdom  in  dealing  with  his  hypocritical  adversaries. 
But  now  that  eighteen  centuries  have  passed,  it  remains  one 
of  the  most  convincing  proofs  of  his  wonderful  wisdom  as  a 
teacher  of  men.  Sadly  enough  it  happens  that  those  bear- 
ing his  name  have  not  profited  by  this  plain  discrimination. 
A  large  proportion  of  the  public  troubles  in  Christendom 
may  be  traced  to  our  practical  ignoring  of  the  distinction 
between  duties  to  God  and  duties  to  the  government.  The 
first  Christian  emperors  sought  to  subordinate  the  Church 
to  the  State,  and  this  error  still  prevails.  The  Papacy  seeks 
to  subordinate  the  State  to  the  Church,  while  Puritanism 
sought  to  make  Church  and  State  identical.  All  these  efforts 
have  failed.  In  our  country  the  correct  principle  prevails. 
But  how  many  Protestants  err  in  one  or  the  other  of  the 
ways  just  indicated  !  In  a  free  country  more  than  in  any 
other  safety  depends  on  following  closely  this  principle  laid 
down  by  our  Master. 


/^  ^^^tMc. 


t^ 


May  we  thy  bounties  thus 

As  stewards  true  receive, 
And  gladly,  as  thou  blessest  us, 

To  thee  our  first  fruits  give  ! 

\\'.  W.  How. 


July  9. 
Clotjeb  toitj)  irii)itc  robes,  antj  palms  in  tj^eir  j^antis. 

Rev.  vii.  9. 

A^<f  that  overcometh,  the  same  shall  be  clothed  in  white  raiment ; 
and  I  will  not  blot  out  his  name  out  of  the  book  of  life,  but  I  will  con- 
fess his  name  before  my  Father,  and  before  his  angels.  —  Rev.  iii.  5. 

WHAT  earnestness  there  must  be  in  the  hfe  of  a  Chris- 
tian if  we  either  look  upon  how  much  he  has  to  over- 
come, or  how  much  he  is  in  danger  of  losing  !  We,  as  Chris- 
tians, have  before  us  difficulties  and  temptations,  enemies 
within  and  without,  especially  that  dreadful  and  deadly  dis- 
ease, self-confidence,  when  we  are  pleased  with  what  we  are 
and  therefore  do  not  press  on  toward  the  goal  unto  the  prize 
of  the  high  calling  of  God  in  Christ  Jesus.  But  no  matter 
what  is  in  our  way  it  ought  not  to  discourage,  still  less  de- 
ject us,  as  if  it  would  be  almost  hopeless  to  think  of  over- 
coming. The  last  words  in  our  text  not  only  show  us  the 
glorious  things  we  may  lose,  but  they  at  the  same  time  hold 
up  before  our  eyes  what  we  will  gain  by  continuing  the  fight 
till  the  last  enemy  is  overcome  ;  yea,  they  are  properly  prom- 
ises that  ought  to  give  us  courage  and  strength  to  hold  out 
to  the  end.  Then  what  a  victory,  —  white  raiment,  having  our 
names  in  the  book  of  life  as  members  of  the  heavenly  com- 
monwealth, and  confessed  by  our  Saviour  as  being  his  before 
God  and  the  world  I 


Ten  thousand  times  ten  thousand, 

In  sparkling  raiment  bright, 
The  armies  of  the  ransomed  saints 

Throng  up  the  steeps  of  light. 

'Tis  finished,  all  is  finished, 

Their  fight  with  death  and  sin  ! 
Fling  open  wide  the  golden  gates 

And  let  the  victors  in  ! 

Dean  Alford. 


July  io. 


?^e  sjall  come  to  be  glorifieti  m  fjis  saints.  — 2  thess.  i.  10. 

Ve  have  heard  how  I  said  tuito  you,  I  go  azvay,  and  co7ne  again  unto 
you.  If  ye  loved  me,  ye  would  rejoice,  because  I  said,  I  go  tinto  the 
Father :  for  my  Father  is  greater  than  J.  — John  xiv.  28. 

NO  wonder  the  disciples  were  grieved  at  the  thought  of 
losing  the  familiar  presence  of  their  Lord.  But 
whither  was  he  going?  To  the  Father.  And  would  he  re- 
turn? Assuredly,  and  soon.  In  this  twofold  fact,  therefore, 
they  were  to  rejoice,  if  their  love  for  the  Master  was  intelli- 
gent and  true:  (i)  They  would  be  glad  of  his  asceiision  to 
the  place  of  his  glory  both  for  his  sake  and  their  own,  —  for 
his,  because  the  humiliation  he  was  enduring  was  thus  about 
to  be  replaced  by  a  corresponding  exaltation  ;  for  their  own, 
because  in  this  same  exaltation  the  assurance  was  to  be  found 
that  the  great  salvation  was  at  last  achieved.  (2)  The  final 
step  is  thus  about  to  be  taken  for  his  speedy  return  in  the  per- 
son of  another  and  better  Comforter  than  himself,  —  that  of 
the  Holy  Spirit.  In  all  this  Christ  exults  in  the  superiority 
of  his  Father  who  is  now  recalling  him,  — superiority  in  view 
of  that  stupendous  method  of  grace  which  originated  with  the 
Father,  and  who,  having  sent  his  Son  to  mediate  it  in  his 
name  and  as  his  willing  servant,  promised  to  reward  so 
signal  a  service  by  peophng  heaven  with  those  multitudes 
of  the  redeemed  who  shall  forever  make  that  abode  of  bliss 
resound  with  the  rapturous  acclaim:  "Salvation  unto  our 
God  which  sitteth  on  the  throne,  and  unto  the  Lamb." 


^^^^^ 


Hark,  those  bursts  of  acclamation  ! 

Hark,  those  loud  triumphant  chords  I 
Jesus  takes  the  highest  station  ; 

Oh,  what  joy  the  sight  affords  ! 
Crown  him,  crown  him, 

**  King  of  kings  and  Lord  of  lords." 


July  i 


ilorti,    is   it  E  ?  — Matt.  xxvi.  22. 

Verily,  verily,  I  say  unto  you,  that  one  of  you  shall  betj-ay  me.  — 
John  xiii.  21. 

F^ROM  the  foreknowledge  here  displayed  it  results  that  so 
shocking  an  event  as  the  betrayal  of  Christ  by  a  dis- 
ciple, which  some  might  allege  as  grounding  at  least  a  sus- 
picion against  Christianity,  is  rescued  from  even  a  seeming- 
support  of  such  an  objection,  and  becomes  itself  a  "  true  yoke- 
fellow "  in  the  grand  array  of  Christian  evidences  (v.  19). 
Judas  revolted  from  the  Master ;  but  the  Master  had  foretold 
it.     The  shock  was  broken,  his  Messiahship  was  confirmed. 

2.  Judas  heard  the  prediction,  and  therein  his  own  charac- 
terization at  the  lips  of  the  Son  of  God,  and  also  those  con- 
current words,  "  It  had  been  good  for  that  man  if  he  had  not 
been  born."  Thus  a  rehearsal  of  the  judgment  day,  an 
earnest  of  future  punishment. 

3.  The  betrayer,  said  Jesus,  shall  be  one  of  you.  This  em- 
phatic word  brings  home  the  question,  Am  I  treacherous  to 
him  ?     Is  there  no  Judas-way  in  me  ? 

4.  Jesus  was  "troubled  in  spirit."  What  compassion 
toward  the  traitor,  although  justice  must  take  its  course ! 
How  great  an  evil  to  his  eye  is  sin  !  And  that  trouble  of  his 
spirit  was  but  as  the  twilight  to  the  then  fast-coming  dark- 
ness of  Gethsemane  and  Calvary.    Amazing  love  to  sinners  ! 


'W^.^Jc.c^li^. 


'^ 


Blest  Jesus,  come  and  rule  my  heart, 

And  make  me  wholly  thine, 
That  I  may  never  more  depart, 

Nor  grieve  thy  love  divine. 

Benjamin  Cleveland. 


July  12. 


iFeeti  tfje  Eocfe  0!  (Hoti.— i  peterv.  2. 

IV/io  then  is  a  faithful  and  wise  servant,  whom  his  Lord  hath  made 
rnler  over  his  household,  to  give  the?n  meat  in  due  sea»on?  Blessed  is 
that  servant,  whom  his  Lord  ivhen  he  cometh  shall  find  so  doing. 
Verily  I  say  unto  you,  That  he  shall  make  him  ruler  over  all  his 
goods. —  Matt.  xxiv.  45-47. 

A  FAITHFUL  and  wise  sen^ant,  or  steward,  as  Luke 
calls  him,  watches  —  that  is,  cares  for —  the  interests  of 
his  Lord.  This  is  one  of  those  striking  parabolic  pictures  for 
which  our  Lord's  teachings  are  distinguished.  It  is  here  in 
the  form  of  a  question  which  each  of  us  must  put  to  his  own 
soul :  "  Am  I  this  faithful  and  wise  serv^ant  or  steward .? " 
The  main  characteristics  of  such  a  ser\^ant  are  that  he  should 
be  faithful  and  wise.  Paul  writes,  "  It  is  required  of  a  stew- 
ard that  a  man  be  found  faithful."  The  proof  of  his  faith- 
fulness is  his  watchfulness.  The  punishment  of  a  sentinel 
who  sleeps  on  his  post  has  in  all  ages  been  death.  An  un- 
watchful  steward  who  allows  his  master's  goods  to  be  stolen 
has  his  portion  with  the  hypocrites ;  but  let  us  be  watchful, 
faithful,  and  wise,  and  we  shall  hear  the  Lord  saying,  "  Blessed 
is  that  servant." 

Especially  are  our  Lord's  words  addressed  to  ministers, 
who  are  "  stewards  of  the  mysteries  of  God,"  which  demands 
fidelity  to  Christ  as  servants,  fidelity  to  the  people  as  dis- 
pensers of  his  Word.  To  be  thus  faithful  we  must  be  full  of 
faith.  And  then  as  to  the  blessedness,  the  reward  of  faithful 
stewardship,  we  caii  only  say  in  the  words  of  the  beloved 
John,  "  It  doth  not  yet  appear  what  we  shall  be,  but  we  know 
that  when  he  shall  appear  we  shall  be  like  him :  for  we  shall 
see  him  as  he  is." 


J  J.  /^^^^^'^-'^^ 


'T  is  not  a  cause  of  small  import 

The  pastor's  care  demands, 
But  what  might  fill  an  angel's  heart, 

And  filled  a  Saviour's  hands. 

PHILIP  DODDRIDGE, 


July  13. 


2rfj2  tegtimonics  also  are  mg  tjelitjljt.  —  psalm  cxix.  24. 

//  is  wrilteit,  Man  shall  not  live  by  bread  alone,  but  by  every  word 
that proceedeth  out  of  the  mouth  of  God.  —  Matt.  iv.  4. 

JESUS  meets  temptation  as  a  man.  Had  he  used  divine 
power  to  destroy  the  Tempter,  his  victory  could  neither 
guide  our  conduct  nor  inspire  our  hope.  He  fought  as  we 
may  light ;  he  won  as  we  may  win.  He  never  performed 
miracles  for  his  own  comfort.  "It  is  written,"  —  by  this 
weapon  he  conquered  Satan  in  each  conflict.  "  The  sword 
of  the  Spirit,  which  is  the  Word  of  God,"  was  his  weapon. 
On  each  occasion  he  cites  words  from  Deuteronomy.  He 
found  in  this  book,  against  which  the  critics  are  hurling  their 
poisoned  arrows,  an  armory  of  defence.  In  opposing  this 
book  rationalism  tilts  with  divinity.  Moses  taught  the  people 
that  God  in  giving  manna  was  able  to  feed  them  with  some- 
thing other  than  bread ;  so  Jesus  teaches  us  faith  in  God's 
power  to  help  us  by  whatever  he  appoints,  Jesus  was  a 
profound  thinker;  he  went  to  the  heart  of  truth.  The  man 
who  tries  to  live  on  bread  alone,  dies.  A  soul  cannot  eat 
wheat ;  earthly  food  feeds  earthly  life.  But  man  is  made  to 
be  a  son  of  God;  he  is  a  child  of  eternity,  a  possible  heir 
of  heaven.  His  spiritual  nature,  as  truly  as  his  physical, 
must  have  its  appropriate  food.  The  heart  is  made  for 
God;  it  cries  out  for  him.  A  living  soul  needs  a  living  God. 
A  "thing"  may  be  satisfied  with  things;  a  true  man  needs 
and  must  have  as  his  portion  the  true  and  living  God.  This 
great  truth  is  man's  highest  glory.  Happy  they  who  turn 
from  that  which  is  not  bread  to  eat  of  the  true  and  "  living 
bread  which  came  down  out  of  heaven." 


Oh,  grant  us  grace,  almighty  Lord, 
To  read  and  mark  thy  holy  Word, 
Its  truth  with  meekness  to  receive, 
And  by  its  holy  precepts  live  1 

Benjamin  Beddome. 


July  14. 


(Boti  Ijatf}  gibm  to  m  eternal  life—  i  John  v.  n. 

TAt's  is  the  h-ead  which  cometh  down  from  heaven,  that  a  7naji 
may  eat  thei-eof,  and  not  die.  —  John  vi.  50. 

WHAT  was  the  lesson  of  the  manna  to  the  Israelites? 
Moses  explained  it  thus :  "  That  he  might  make 
thee  know  that  man  doth  not  live  by  bread  only,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  God." 

To  the  saints  of  the  Old  Testament  the  Word  of  God  was 
the  food  of  the  soul.  With  how  much  greater  ardor  and 
gratitude  should  we  receive  this  heavenly  food  !  The  Word 
of  God  has  now  become  incarnate,  has  dwelt  among  us  in 
his  ineffable  purity  and  holiness,  pitied  us,  loved  us,  taught 
us,  healed  us,  suffered  and  died  for  us,  risen  again  on  our 
behalf,  and  promised  to  come  in  glory  to  receive  us  to 
himself,  in  the  mean  time  offering  himself  to  us  in  the 
depths  of  his  love,  and  by  the  most  simple  rite,  as  the  true 
bread  from  heaven,  the  food  of  our  souls. 

Let  us  feed  on  Christ,  feed  on  him  daily  and  constantly. 
When  we  approach  his  table,  let  us  not  busy  ourselves  with 
curious  questions  about  the  nature  of  the  mystery  we  cele- 
brate, but  make  it  our  one  concern  to  receive  into  our  hearts 
our  crucified  Saviour.  So  we  shall  know  what  it  is  to  dwell 
in  him,  and  have  him  dwelling  in  us,  —  to  be  made  like  Christ, 
having  within  us  that  new  and  endless  life  which  comes  from 
Christ  and  from  God,  and  which  bears  in  it  the  promise  of 
a  glorious  resurrection  at  the  last  day. 


True  Bread  of  life,  in  pitying  mercy  given, 

Long  famished  souls  to  strengthen  and  to  feed, 

Christ  Jesus,  Son  of  God,  true  Bread  of  heaven, 
Thy  flesh  is  meat,  thy  blood  is  drink  indeed. 

H. 


July  15. 


Eest  f)apl2  gc  be  fotmti  then  to  fiigljt  ajgainst  t^oti. 
Acts  v.  39. 

Forbid  hihi  not :  for  there  is  no  man  which  shall  do  a  miracle  in 
my  name,  that  can  lightly  speak  evil  of  me.  For  he  that  is  not 
against  its  is  on  our  part.  —  AIark  ix.  39,  40. 

WE  are  taught  that  working  for  and  with  Christ  is  the 
way  to  church  union. 

Opposition  to  deceit  and  violence,  to  wrong  acts  or  opin- 
ions, is  opposition  to  evil  spirits,  and  real  alliance  with  "the 
Son  of  Ood,"  who  "  was  manifested  that  he  might  destroy 
the  works  of  the  Devil." 

What  work  is  so  "  mighty "  as  that  which  dispossesses 
the  Devil  of  his  captives  and  victims?  Can  it  be  done  excep.t 
by  the  truth  and  authority  inseparable  from  the  "  Name 
which  is  above  every  name  ?  "  It  may  be  done  without  the 
sanction  for  the  moment  of  habitual  association  with  pro- 
fessed followers  of  the  Lord.  Nevertheless,  whenever  with 
the  weapons  of  truth  one  fights  against  the  spirits  of  evil,  he 
is  already  on  the  way  to  full  fellowship  with  all  the  disciples. 
The  work  needs  no  authority  beyond  the  power  to  do  it 
received  from  the  Master ;  but  the  doer  needs  for  himself 
the  support  and  comfort  of  those  who  are  "  like  minded." 
The  disciples  are  forbidden  to  hinder  those  who  are  resisting 
evils  in  Christ's  name,  since  they  will  at  length  come  into 
open  unity  with  all  the  brethren. 


^  rCir^^i/^ 


Work,  for  the  night  is  coming, 

Work  through  the  sunny  noon  ; 
Fill  brightest  hours  with  labor, 

Rest  comes  sure  and  soon. 

ANNIE  L.  Walker. 


July  i6. 


E\)t  liberal  soul  sljall  lit  matje  fat.  —  prov.  xi.  25. 

Give,  aud  it  shall  be  given  tmto  you ;  good  measure,  pressed  down, 
and  s/ialcen  together,  and  running  over,  shall  men  give  into  your 
bosom.  For  with  the  same  measure  that  ye  mete  withal  it  shall  be 
measured  to  you  again.  —  Luke  vi.  38. 

GIVE  not  stintedly,  but  freely,  liberally,  cheerfully,  not  as 
if  driven  by  a  need,  except  the  need  of  a  heart  which 
must  satisfy  its  own  motions  of  love.  It  is  therefore  not 
simply  a  command  from  the  Master  by  the  authority  of  the 
Lord,  but  it  is  the  challenge  of  one  who  is  the  believer's 
friend,  and  who  by  his  wisdom  knows  how  the  exercise  of 
this  grace  will  enrich  the  giver  with  an  abundance  of  all  that 
is  best.  It  is  the  voice  of  him  whose  love  for  his  is  ever 
actively  desiring  that  his  followers  shall  rejoice  and  be  glad 
in  the  enjoyment  of  all  that  is  enduring. 

These  words  of  our  Saviour  bear  to  us  the  thought  which 
the  apostle  refers  to  when  he  says,  "  It  is  more  blessed  to 
give  than  to  receive."  Now  while  it  is  true  that  God's  good- 
ness is  fullest  in  a  spiritual  sense,  we  do  hurt  to  his  truth  and 
we  fail  to  reach  the  intention  of  the  words  of  Jesus  in  this 
text  when  we  refer  their  application  either  to  the  world  to 
come,  or  to  the  sphere  of  purely  spiritual  things.  It  is  this 
life  which  is  to  be  enriched  by  the  free  and  loving  emulation 
of  the  example  of  Jesus.  It  is  here  and  now  that  the  seed 
we  sow  with  ungrudging  spirit  and  an  open  hand  shall  bring 
us  the  promised  return.  Because  "  God  loveth  a  cheerful 
giver,"  therefore  it  is  that  "he  which  soweth  bountifully 
shall  reap  bountifully"  (see  2  Cor.  ix.  6-13).  Thus,  then, 
giving  with  loving  heart  and  hand  for  Jesus'  sake  is  the 
surest  way  of  refreshing,  beautifying,  and  enriching  most 
abundantly  our  own  life.  Thus  will  his  disciples  be  more 
like  the  Master  both  in  spirit  and  deed. 


XC.  2a/vi-u>»^  Aie>3^ 


Who  sparingly  his  seed  bestows, 

He  sparingly  shall  also  reap  ; 
But  whoso  plentifully  sows, 

The  plenteous  sheaves  his  hand  shall  heap. 


Thomas  Cotterill. 


July  17. 


get  inill  31  trust  m  Jim.  — Job  xiii.  15. 

And  blessed  is  he,  whosoever  shall  not  be  offended  in  me.  —  Matt, 
xi.  6. 

THE  occasions  of  offence  in  the  Christian  life  are  many, 
and  come  from  every  side.  John  the  Baptist  was 
offended  because  he  was  imprisoned.  The  sisters  Mary 
and  Martha  were  offended  when  their  brother,  whom  Jesus 
loved,  languished  and  died.  So  it  is  still,  and  so  it  will  be 
always.  What  Christ  does  we  know  not  now.  His  conduct 
toward  his  dearest  friends  is  often  apparently  very  strange; 
they  know  disappointment,  disaster,  and  death.  As  with 
Jacob  of  old,  all  things  seem  to  be  against  them.  Never- 
theless it  is  Christ  who  gives  sight  to  the  blind  and  preaches 
the  gospel  to  the  poor.  He  it  is  who,  though  he  was  rich, 
for  our  sakes  became  poor.  In  the  multitude  of  our  thoughts 
within  us  these  comforts  should  delight  our  souls.  Come 
what  may,  the  love  of  the  cross  can  never  fail ;  Jesus  Christ 
is  the  same  yesterday,  to-day,  and  forever.  Blessed  indeed  is 
it,  though  nature  faints  and  fails,  to  look  beyond  the  clouds 
into  his  face  and  say,  "  Though  he  slay  me,  yet  will  I  trust 
him,"  then  heaven  comes  down  our  souls  to  greet,  and  we 
have  songs  in  the  night,  in  the  assurance  that  the  same  hand 
that  was  pierced  for  us  is  leading  us  by  the  right  way  to  the 
city  of  habitation. 

Far,  far  above  thy  thought 

Ills  counsel  shall  appear, 
When  fully  he  the  work  has  wrought 

That  caused  thy  needless  fear. 

J.  Wesley  {Translation). 


July  i8. 

ST^CS  ^^^^  ^^'^  ^^^^"^  ^^ft  ^6^  ?^'''^2  ®!)O0t.  —  Acts  ii.  4. 
Receive  ye  the  Holy  Ghost.— ]o'A^  xx.  22. 

IT  is  the  peculiar  excellence  and  glory  of  our  religion  that 
it  is  spiritual ;  that  the  soul  of  man  is  quickened,  enlight- 
ened, sanctified,  and  consoled  by  the  indwelling  presence  of 
the  spirit  of  the  eternal  God.  To  his  disciples,  in  view  of 
the  great  work  to  which  he  had  called  them,  —  the  evan- 
gelization of  the  world,  —  Jesus  said,  "  Receive  ye  the  Holy 
Ghost."  The  gift  of  the  Holy  Spirit  was  not  peculiar  to  the 
chosen  ambassadors  of  the  Christ.  The  same  gift  is  ex- 
pressly promised  "  to  them  that  obey  him."  The  saints  in 
Ephesus  trusted  in  Jesus  after  they  heard  the  word  of  truth, 
the  gospel  of  their  salvation,  and  after  they  believed  they 
were  sealed  with  the  Holy  Spirit  which  had  been  promised. 
Saint  Paul  exhorts  his  brethren  to  pray  "always  with  all 
prayer  and  supplication  in  the  Spirit;"  and  assures  them 
that  he  prays  to  our  Lord  Jesus  Christ,  of  whom  the  whole 
family  in  heaven  and  earth  is  named,  that  he  would  grant 
them  according  to  the  riches  of  his  glory  to  be  strengthened 
with  might  by  his  spirit  in  the  inner  man.  This  blessing 
is  needed  by  Christians  now;  and  it  maybe  possessed  and 
enjoyed  by  faith,  love,  obedience,  and  prayer.  Be  assured 
that  " our  Father  which  art  in  heaven"  will  freely  "give  the 
Holy  Spirit  to  them  that  ask  him." 

O  Holy  Spirit,  now  descend  on  me 

As  showers  of  rain  upon  the  thirsty  ground  I 

Cause  me  to  flourish  as  a  spreading  tree ; 
May  all  thy  precious  fruits  in  me  be  found  ! 

C.  FORSVTH. 


July  19. 


ge  ^uijt  fenoiun  tf)c  iFat|}er.  —  i  John  ii.  13. 

O  righteous  Father,  the  world  hath  not  knozun  thee :  but  I  have 
known  thee,  and  these  have  k)iown  that  thou  hast  sent  me.  And  I 
have  declared  unto  them  thy  name,  and  will  declare  it :  that  the  love 
luherewith  thou  hast  loved  me  may  be  in  them,  and  I  in  them.  —  John 
xvii.  25,  26. 

SO  ends  the  tender  intercessory  prayer  of  our  Lord.  First 
it  was  the  "  Father,"  then  the  "  holy  Father,"  and  now 
it  is  the  "  righteous  Father  "  to  whom  the  appeal  is  made,  — 
righteous  to  condemn  the  faithless  and  to  justify  the  believer, 
—  ready  to  impute  his  righteousness  to  those  who  rely  on  the 
atonement  of  his  Son,  and  to  implant  that  righteousness  in 
those  who  seek  conformity  to  his  image. 

But  the  unbelieving  world  knows  not  God  as  the  fountain 
of  forgiving  love.  This  knowledge  can  be  communicated 
only  by  one  who  knows  the  Father  as  the  Son  knows  him,  in 
the  riches  of  his  grace  and  glory.  Christ  comes  bearing  a 
royal  commission,  and  what  he  is  sent  to  do  he  will  surely  ac- 
complish. To  all  who  receive  him  he  will  make  immediate 
and  continued  revelations  of  what  is  implied  in  the  Father's 
saving,  sanctifying,  glorifying  name,  — once  a  name  which  the 
trembling  worshipper  scarcely  dared  to  pronounce,  but  now  a 
name  inspiring  confidence,  love,  and  joy ;  once  a  name  ex- 
pressive of  eternal  being  only,  but  now  of  eternal  love.  God, 
therefore,  may  be  known,  not  as  "  the  power  without  us  that 
works  for  righteousness,"  but  as  a  personal  Father,  revealing 
himself  to  our  consciousness  and  to  our  affection. 

Regard  thine  own  eternal  prayer, 

And  send  a  peaceful  answer  down. 
To  us  thy  Father's  name  declare  ; 

Unite  and  perfect  us  in  one. 


July  20. 


Cfjete  10  hut  one .  .  .  ILorli  Jesus  ^jjrist,  —  i  Cor.  viii.  6. 

Biit  be  not  ye  called  Rabbi :  for  one  is  your  Master^  even  Christ; 
and  all  ye  are  brethren.  —  Matt,  xxiii.  8. 

BOTH  by  precept  and  example  our  blessed  Saviour  teaches 
us  the  greatness  and  the  glory  of  a  meek  and  lowly 
spirit,  —  that  superiority  comes  by  subjection ;  that  mastership 
goes  hand  in  hand  with  ministration  ;  that  the  only  true  great- 
ness is  the  greatness  of  him  that  serves.  He  washed  his  dis- 
ciples' feet,  and  said,  "  I  am  among  you  as  he  that  serveth." 
He  declares  of  himself  that  he  came  "  not  to  be  ministered 
unto,  but  to  minister,"  and  says,  "  Whosoever  will  be  chief 
among  you  let  him  be  your  servant."  How  often  he  said, 
"He  that  exalteth  himself  shall  be  abased,  and  he  that  hum- 
bleth  himself  shall  be  exalted  "  !  The  teaching  of  his  entire 
ministry,  and  especially  the  teaching  of  his  cross,  is  against 
the  desire  to  be  called  '*  Rabbi." 

One  is  our  Master,  even  Christ.  How  deep  a  want  of  our 
being  is  answered  here!  We  must  have  a  master;  we  were 
formed  for  reverencing  and  loving,  for  learning,  following, 
and  obeying.  Such  a  master  we  have  in  Jesus  Christ  our 
Lord;  and  upon  him  we  may  expend  those  feelings  of  bound- 
less admiration  and  passionate  attachment  and  devotion 
which  we  may  cherish  for  no  earthly  master.  Let  us  sit  at 
his  feet  and  learn  of  him.  Let  us  take  our  orders  from  him. 
Let  us  be  loyal  to  him. 


Wpp4^ 


/ 


O  Master,  let  me  walk  with  thee 
In  lowly  paths  of  service  free. 
Tell  me  thy  secret ;  help  me  bear 
The  strain  of  toil,  the  fret  of  care. 

WASHINGTON  GLADDEN. 


July  21. 


^fjetoelJ  tobjartJ  jjw  name,  in  tfiat  ge  jjafje  ministereti  to 
tf)e  gamts.  —  Heb.  vi.  10. 

/^<7r  ye  have  the  poor  always  7vith  you  ;  but  fne  ye  have  not  always. 
—  Matt.  xxvi.  ii. 

"  T^HE  poor  shall  never  cease  out  of  the  land."  Opportu- 
JL  nities  to  relieve  the  needy  will  never  be  wanting ; 
but  the  opportunity  to  anoint  Christ  for  his  burial  came  but 
once  in  the  history  of  the  world.  A  few  days  later  he  was  to 
be  nailed  to  the  cross.  The  Christ  as  we  have  him  on  that 
day  in  the  house  of  Simon,  under  the  shadow  of  Calvary,  will 
never  in  this  way  come  precisely  over  this  same  path  of 
sorrow  again.  As  he  there  is,  he  will  not  always  be  with 
them.  This  sort  of  anointing  was  possible  only  then.  It  was 
Mary's  great  opportunity,  and  with  what  an  enthusiasm  of 
self-forgetting  zeal  did  she  seize  upon  and  improve  it !  The 
poorest  offerings  of  love,  of  grateful  love,  are  well  pleasing  to 
our  Saviour.  With  our  bodies  no  less  than  with  our  spirits, 
with  our  mite  no  less  than  with  our  millions  we  can  accept- 
ably glorify  him. 

We  belong  to  Christ.  This  is  our  only  comfort,  living  and 
dying.  Ourselves  we  must  consecrate  to  him  as  a  living 
sacrifice.  But  do  not  fail  to  break  the  alabaster  box,  else  the 
sweet-scented  spikenard  will  not  anoint  his  body,  nor  its 
pleasant  fragrance  fill  his  house. 


In  them  thou  mayst  be  clothed  and  fed, 

And  visited  and  cheered, 
And  in  their  accents  of  distress, 

Our  Saviour's  voice  is  heard. 

Philip  Doddridge. 


July  22. 

(3oti,  toljicl)  alinags  caitgetf)  lis  to  triutnpfj  in  Christ. 
2  Cor.  ii.  14. 

/«  /"/^^  world  ye  shall  have  tribulation  ;  /^«/  ^^  of  good  cKeer  ;  I  have 
overcome  the  world.  —  John  xvi.  33. 

WITH  what  frankness  Christ  tells  that  the  vessel  of  the 
Church  shall  not  move  over  smooth  seas,  with  favor- 
ing breezes  filling  her  sails  till  she  reaches  the  desired  haven. 
No,  not  thus,  but  on  the  contrary,  wind  and  wave  shall  often 
threaten  shipwreck  and  disaster,  though  all  shall  be  well  at 
last.  Listen  to  these  words  of  the  Lord  Jesus,  you  who,  like 
Baruch  (Jer.  xlv.  3),  are  moaning,  "  Woe  is  me  now,  for  the 
Lord  hath  added  grief  to  my  sorrow !  "  Listen  to  the  Lord's 
words  you  who,  like  David  (i  Sam.  xxvii.  i),  are  saying,  "  I 
shall  one  day  perish  by  the  hand  of  Saul !  " 

Perhaps  your  desponding  heart  replies,  "  This  is  tantalizing 
me,  not  helping.  For  he  may  well  overcome,  but  that  is  not 
the  same  as  my  overcoming  !  "  Is  it  not.''  Think  again,  — 
think  better  of  the  Lord's  most  gracious  words.  Did  he  not 
say  (John  xiv.  19),  "  Because  I  live,  ye  shall  live  also  "  ?  Every 
branch  in  the  Vine  is  one  with  the  Vine.  Every  believing 
sinner  is  a  branch  in  the  Vine.  You  were  united  to  Christ  the 
first  moment  you  leaned  on  him.  The  Holy  Spirit  who  led 
you  to  Christ  did  also  unite  you  to  him  ;  and  that  union  stands 
fast,  however  great  be  your  trials  and  tribulations. 

It  was  in  your  feeble  nature  ("  The  flesh  is  weak  !  "  —  Matt, 
xxvi.  41)  that  he  overcame  tribulation,  —  tribulation  ten  thou- 
sand times  more  terrible  than  yours,  —  and  he  is  following  up 
his  victory  when  from  day  to  day  the  feeblest  disciple,  simply 
leaning  on  him,  is  shown  to  be  mightier  than  all  hell,  and 
stronger  than  the  world.  He  would  lose  his  fame  as  con- 
queror if  you,  a  member  of  his  body,  were  to  fail. 


Thou  dost  conduct  thy  people  _ 
Through  torrents  of  temptation  ; 

Nor  will  we  fear,  while  thou  art  near, 
The  fire  of  tribulation.  c.  wesley. 


July  23. 


1  toill  bless  tjee .  .  .  ttcause  tfjott  fjast  ohmti  mg  bofcr. 

Gen.  xxii.  17,  18. 
Stretch  forth  thine  hand.  —  Matt.  xii.  13. 

PICTURE  to  yourself  the  scene  at  the  moment  when  this 
command  broke  forth  from  the  lips  of  our  Lord  :  there  is 
the  hand,  feeling,  motion  all  gone,  its  executive  power  utterly 
lost;  there  is  Jesus,  the  divine  healer,  able  to  restore  it  whole 
as  the  other.     We  see  these ;  but  is  that  all  ?     Nay,  but  be- 
tween these  two  figures  —  this  divine  Person  and  this'  withered 
hand — there  is  a  channel  through  which  the  almighty  energy 
of  the  one  flows  with  life-giving,  curative  virtue  into  the  dry 
and  shrunken  form  of  the  other.    What  is  that  channel .?    The 
man  believed  Jesus  could  heal  him.     Was  it  that.'*     In  part, 
but  not  all.      When  Jesus  said,  Stretch  forth  thine  hand,  the 
man's  faith  prompted  him  to  instant  obedience  ;  although  he 
had  tried  to  do  this  a  thousand  times  before,  and  had  not 
been  able,  yet  such   was  his  belief  in  Jesus  that  without  a 
moment's  hesitation  he  again  makes  the  effort,  and  it  was  just 
in  the  act  of  making  this  effort  that  he  felt  the  healing  vigor 
given  to  him.     What  then  is  the  lesson  that  this  incident  has 
for  us  ?    Surely  this,  —  that  when  Abolition  is  wedded  to  Faith, 
Omnipotence  will  bless  the  banns.     Here  lies  the  secret  of  all 
strength.      Apply  it  to  whatever  emergency  or  requirement, 
and  it  will  never  fail.     Are  you  enslaved  to  some  habit  which 
Christ  bids  you  put  off  .^     Look  to  him  and  make  an  effort  at 
freedom,  and  the  bonds  will  be  burst.     Is  a  hard  task  imposed 
upon  you,  and  do  you  feel  inadequate  to  it }      Trust  in  him 
and  make  the  effort,  and  you  will  lind  that  what  is  impossible 
with  man  is  possible  with  God. 

My  highest  hope  to  be  where,  Lord,  thou  art, 
To  lose  myself  in  thee  my  richest  gain  ; 

To  do  thv  will  the  habit  of  my  heart, 
To  grieve  the  Spirit  my  severest  pain. 

MO.NSELL. 


July  24. 


5^10  oinn  uirrartJ  accortiing  to  ijis  oinn  labour.  —  i  Cor.  iii.  8. 

For  the  Son  of  man  shall  come  m  the  glory  of  his  Father  with 
his  angels  ;  and  then  he  shall  reward  roery  man  according  to  his 
works.  —  Matt.  xvj.  27. 

THESE  words  of  our  Saviour  immediately  follow  the 
announcement  of  his  impending  death  in  Jerusalem, 
and  the  call  to  all  his  disciples  to  a  life  of  self-sacrifice  for 
him.  They  present  a  powerful  incentive  to  duty  by  showing 
us  that  the  rewards  of  the  future  will  more  than  compensate 
for  all  the  trials  of  the  present,  however  severe. 

As  our  blessed  Lord,  in  view  of  his  baptism  of  suffering,  in 
the  true  spirit  of  trustful  obedience  nerved  himself  for  the 
dread  conflict  by  looking  forward  to  the  "joy  that  was  set  be- 
fore him,"  so  he  would  stimulate  our  faith  and  courage  by 
directing  our  thoughts  to  that  great  day  of  assize  when  those 
who  have  suffered  with  him  shall  also  be  glorified  with  him. 
When  he  comes  in  the  glory  of  his  Father  with  his  angels, 
when  the  judgment  is  set  and  tlie  race  of  man  is  judged  by  the 
"  Son  of  man,"  who  will  not  rejoice  to  have  lived  for  Christ, 
like  Christ,  and  if  God  has  so  ordered  it,  suffered  for  Christ.'' 


oC.      ,t„/^6;^5^/>2^k/ 


Stand  up  !  stand  up  for  Jesus  ! 

The  strife  will  not  be  long; 
This  day,  the  noise  of  battle, 

The  next,  the  victor's  song : 
To  him  that  overcometh, 

A  crown  of  life  shall  be  ; 
He  with  the  King  of  glory 

Shall  reign  eternally. 


S.   DUFFIELD. 


July  25, 


%}t  fenotoetl}  tje  inag  tjat  5  take.  — Job  xxiii,  10. 

/  J^'ucnu  thy  works,  that  thou  art  neither  cold  nor  hot :  I  7voidd 
thou  7C'ert  cold  or  hot.  So  then  because  thou  art  lukewarm,  and 
neither  cold  nor  hot,  I  will  spie  thee  out  of  my  jjiouth.  —  Rev. 
iii.  15,  16. 

HOW  searching  are  the  eyes  of  God,  "  discerning  the 
thoughts  and  intents  of  the  heart "  !  How  naked  our 
souls  "  to  him  with  whom  we  have  to  do  "  !  His  vision  is 
both  telescopic  and  microscopic,  seeing  us  afar  off  and  mag- 
nifying our  actions  in  their  true  light.  Where  art  thou .''  he 
asks  us  as  he  did  Adam.  What  doest  thou  here  ?  he  asks 
as  he  did  Elijah.  We  are  to  examine  ourselves  to  see 
whether  we  are  in  the  faith  or  not.  In  the  light  of  eternity 
where  do  I  stand.''  Am  I  a  Laodicean,  and  lukewarm.? 
Once  my  faith  was  bright  and  warm  ;  now  but  a  few  dying 
embers  left.  Have  I  just  enough  religion  to  lull  my  con- 
science into  a  false  security?  Lukewarm;  he  wants  me  to 
be  either  cold  or  hot  (boiling,  fervent)  rather  than  lukewarm; 
yes,  even  cold  (ice  cold),  rather  than  lukewarm.  Does  our 
text  mean  he  would  rather  have  me  no  Christian  than  a 
lukewarm  professor .''  No,  it  does  not  question  the  state  as 
much  as  the  tendency  of  my  heart.  Lukewarmness,  if  I  am 
going  from  cold  to  hot,  is  desirable ;  but  if  I  am  passing 
from  hot  to  cold,  it  is  worse  than  coldness.  What  says  the 
thermometer;  which  way  points  the  barometer  of  my  heart? 
Am  I  inclining  to  evil  or  to  good,  —  growing  in  grace  or  in 
evil?  Lord,  help  me  to  return  to  thee  !  "  The  peaceful  hours 
I  once  enjoyed,"  may  they  return  with  richer,  fuller  peace  ! 
"  Oh,  for  a  closer  walk  with  God ! "  Take  a  coal  from  off 
thine  altar,  dearest  Lord,  and  warm  my  heart  with  holy  fire. 


Low  at  thy  feet  my  soul  would  lie  ; 

Here  safety  dwells,  and  peace  divine. 
Still  let  me  live  beneath  thine  eye, 

For  life,  eternal  life  is  thine. 


ANNE  STEELE. 


July  26. 
^JiltJrm  arc  a  Ijeritage  of  tje  ILorti.  —  Psalm  cxxvii.  3. 

Whosoever  shall  receive  one  of  such  children  in  my  name,  receiveth 
me.  —  Mark  ix.  37. 

^'^HIS  is  not  a  charter  for  an  orphan  asylum,  but  an 
index  to  individual  duty.  Every  home  ought  at  some 
time  to  have  a  child,  and  every  child  a  home.  If  God  de- 
nies us  the  boon,  there  are  forlorn  hearts  of  other  parentage, 
and  wistful  faces  in  plenty  that  appeal  for  a  father's  love  and 
a  mother's  care. 

But  whether  the  children  come  to  us  by  birth  or  by  adop- 
tion, we  are  to  receive  them  in  Jesus'  name,  —  not  merely  for 
the  love  they  bring  us,  still  less  for  any  help  they  may  give, 
but  for  what  we  can  do  for  them  in  the  name  of  Christ.  We 
are  to  make  our  embrace  like  the  very  arms  of  Jesus,  and 
the  putting  forth  of  our  hands  a  benediction  on  their  lives; 
and  great  shall  be  our  reward.  Christ  says  to  us  as  did 
Pharaoh's  daughter  to  the  mother  of  Moses,  "  Take  this 
child  and  nurse  it  for  me  and  I  will  give  thee  thy  wages." 
Our  wages  are  himself.  In  entertaining  strangers  we  may 
find  an  angel  unawares.  But  in  receiving  and  training  a 
child  for  Christ,  Jesus  is  sure  to  be  our  guest.  He  has  joint 
interest  with  us  in  the  work,  and  considers  himself  welcomed 
in  the  welcome  which  we  give  his  helpless  wards. 

Lord,  we  tremble,  for  we  know 
How  the  fierce  malicious  foe, 
Wheeling  round  his  watchful  flight, 
Keeps  them  ever  in  his  sight ; 
Spread  thy  pinions,  King  of  kings, 
Hide  them  safe  beneath  thy  wings, 
Lest  the  ravenous  bird  of  prey 
Stoop,  and  bear  the  brood  away  ! 


July  27. 
iio^  to  appear  m  t!jc  ptfscncc  of  ©otj  for  us.  —  Heb.  ix.  24. 

Afid  for  their  sakes  I  sanctify  myself  that  they  also  might  be 
sanctified  through  the  truth. — John  xvii,  19. 

JESUS  lived  and  died  for  the  benefit  of  others;  he  pleased 
not  himself,  did  nothing  for  himself.  All  was  done  to 
honor  God  and  to  save  mankind.  About  to  go  unto  the 
Father,  he  prays  for  his  apostles.  He  had  given  them  his 
Father's  words,  and  would,  when  just  ready  to  ascend  to 
heaven,  give  them  the  gospel  and  his  law  of  pardon  for  the 
whole  world.  Anxious  to  have  them  filled  with  the  spirit 
of  truth,  and  their  entire  energies  devoted  to  the  work  of 
making  the  truth  known  to  others,  he  prays  the  Father  to 
set  them  apart,  or  "sanctify  them  through  the  truth,"  on  the 
plea  that  it  was  for  their  sakes  and  to  this  end  he  had  given 
up  everything  else  and  sanctified  himself. 

In  this  prayer  Jesus  includes  with  the  apostles  all  who 
believe  on  him  through  their  luord,  and  all  such  can  learn 
from  it  how  he  intercedes  for  them  in  heaven.  While  pray- 
ing to  their  Father  to  sanctify  them  through  his  Word,  and 
striving  to  follow  Jesus,  this  text  will  assure  them  of  a  union 
with  him  in  action,  in  prayer,  and  in  truth,  —  a  union  soon  to 
be  consummated  in  eternal  glory. 


JQ—dn^Cijtc^    "^rzX/f.'t/T^W^ 


Lord,  in  all  thy  power  and  glory, 

Still  thy  thoughts  and  eyes  are  here, 
Watching  o'er  thy  ransomed  people, 

To  thy  gracious  heart  so  dear. 
Thou  for  us  art  interceding, 

Everlasting  is  thy  love, 
And  a  blessed  rest  preparing 

In  our  Father's  house  above. 

J.  g.deck. 


July  28. 


Jot  not  tfje  j^earerg  of  tjje  lain  are  just  before  (^oti, 

but  t{)e  tioers.  — Romans  ii.  13. 
7a^^  //^<?^  therefore  how  ye  hear.  —  Luke  viii.  18. 

THE  gift  of  hearing  is  properly  one  of  the  valued  endow- 
ments of  life.  How  intricate  and  delicate  is  the  struc- 
ture of  the  ear,  and  how  great  the  loss  when  by  disease, 
accident,  or  advancing  age  our  hearing  is  impaired  or  de- 
stroyed !  This  faculty  is  frequently  mentioned  in  Scripture, 
usually  in  connection  with  serious  counsel  or  warning. 

The  free  use  of  any  favor  always  implies  the  possibility  of 
its  abuse,  and  our  Saviour  evidently  had  an  eye  to  this  danger 
when  he  said,  "  Take  heed  therefore  how  ye  hear !  "  In  the 
parable  of  the  sower  he  has  just  said,  "  The  seed  is  the  Word 
of  God."  This  may  fall  upon  the  fickle  heart,  like  the  thin 
soil  on  a  ledge  of  barren  rock,  or  upon  the  pathway  of  a 
worldly  life,  to  be  snatched  away  by  greedy  fowl  of  adventure, 
or  where  thorns  of  cares,  riches,  and  pleasures  of  this  life  will 
surely  choke  its  growth. 

The  "  therefore  "  is  to  be  emphasized.  There  is  danger 
that  our  hearing  of  gospel  truth  will  not  be  appreciative,  re- 
ceptive, and  of  the  assimilating  kind,  not  as  good  ground 
bringing  forth  thirty,  sixty,  and  a  hundred  fold  (Matt.  xiii. 
8).     Therefore  take  heed  how  ye  hear  / 


My  soul  rejoices  to  pursue 

The  steps  of  him  I  love, 
Till  glory  breaks  upon  my  view 

In  brighter  worlds  above. 

COWPBR. 


Jlly  29. 


racimti£ti  in  tfje  fjoiisc  at  mg  fri£uti3.  —  Zech.  xiii.  6. 

Verily  I  sav  iinto  you,  One  of  yoit  which  eateth  with  me  shall  he- 
tray  me.  —  Mark  xiv-  i8. 

WE  are  appalled  at  the  sin  of  Judas.  Yet,  as  when 
Jesus  said  this  word  the  other  disciples  asked,  "  Lord, 
is  it  I  ?  "  we  may  well  consider  whether  we  ourselves  are  not 
in  danger  of  such  sin. 

It  is  not,  indeed,  wise  to  exaggerate  our  faults  as  though 
every  failure  were  a  betrayal.  Some  who  followed  Jesus 
after  awhile  "  went  back,  and  walked  no  more  with  him," 
and  some  in  his  hour  of  trial  '-forsook  him  and  fled,"  and 
Peter  '•  denied  "  him ;  but  only  Judas  betrayed  him. 

When  one  called  a  Christian  lives  in  such  open  sin  as  to 
bring  dishonor  upon  Christ,  so  that  "  the  name  of  God  is  blas- 
phemed through"  him,  is  it  not  betraying  Christ.-^  Or  if 
one  misleads  and  perverts  those  younger,  "offending  the  little 
ones  which  believe  "  in  Jesus,  of  which  sort  of  offenders  our 
Lord  said,  "  It  were  better  for  him  that  a  millstone  were 
hanged  about  his  neck  and  he  were  cast  into  the  sea,"  is  not 
this  to  betray  Christ  ? 

Seeing  that  such  sins  have  not  ceased,  let  us  fear,  and  pray 
that  no  temptation  without,  or  weakness  within,  may  make  us 
false  to  the  Lord  at  whose  table  we  have  eaten. 


/i^:^,^t^Cc£>c^  o^^n^z^^^z^^^"^-^^ 


Oh,  to  grace  how  great  a  debtor 

Daily  I  'm  constrained  to  be  ! 
Let  thy  goodness,  like  a  fetter, 

Bind  my  wandering  heart  to  thee. 
Prone  to  wander,  Lord,  I  feel  it, 

Prone  to  leave  the  God  I  love. 
Here  's  my  heart ;  oh,  take  and  seal  it, 

Seal  it  for  thy  courts  above. 

ROBERT  ROBINSO.N. 


July  30. 


^ntj  metcg  rejoicetjj  against  jutisment. —James  ii.  13. 

O  Jerusalem,  Jerusalem,  thou  that  killest  the  prophets,  and  stonest 
them  which  are  sent  icnto  thee,  hozu  often  zuould  I  have  gathered  thy 
children  together,  even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  would  not!  Behold,  your  house  is  left  unto  you. 
desolate,  —  Matt,  xxiii.  t;],  38. 

JESUS  uttered  this  intense  cry  of  love,  grief,  and  warning 
at  sight  of  the  doomed  city.  Jerusalem  then  represented 
the  Church  and  chosen  nation;  and  in  her  external  glory  she 
vied  with  the  proudest  cities  of  earth.  But  the  Saviour  be- 
wailed her  moral  and  spiritual  decline,  for  it  had  filled  the 
measure  of  iniquity,  and  justice  waited  on  mercy.  The 
people  formed  rival  sects,  persecuted  God's  messengers  of 
grace,  and  welcomed  false  prophets  and  false  Christs.  The 
rulers  believed  not  in  Jesus,  and  "  gathered  together  against 
the  Lord  and  against  his  Christ,"  purposing  to  kill  him  and 
seize  his  inheritance.  In  them  the  Saviour  saw  sin  in  its 
most  damning  features ;  yet  "  straitened  "  to  cleanse  them  by 
his  blood,  he  makes  this  melting  appeal.  Surely,  "  waters 
cannot  quench  nor  floods  drown  "  the  love  of  Jesus  for  per- 
ishing sinners.  But  if  we  refuse  him,  nothing  can  "  hide  us 
from  the  wrath  of  the  Lamb." 

Our  Lord  Jesus  has  "all  power  in  heaven  and  in  earth," 
that  he  may  save  the  lost.  The  Church  is  the  recipient, 
depositary,  and  dispenser  of  his  saving  grace.  Does  she 
own  her  King.?  Is  she  united  in  the  love  of  truth  ?  Do  her 
ministry  and  members  co-operate  with  him  ?  Let  us  beware 
of  the  blood  of  precious  souls.  Join  not  in  the  prevalent  cry, 
"  We  will  not  have  this  man  to  reign  over  us."  Be  ready 
and  eager  to  "  bring  forth  the  royal  diadem  and  crown  him 
Lord  of  all.'      Jerusalem's  desolations  still  speak  to  each  one. 


^,4.^^.^^:^ 


^Z><>»>»# 


Our  day  of  grace  is  sunk  in  night;  thy  noon  is  in  its  prime. 
Oh,  turn  and  see  thy  Saviour's  face  in  this  accepted  time ! 
So,  Gentile,  may  Jerusalem  a  lesson  prove  to  thee, 
And  in  the  New  Jerusalem  thy  home  forever  be.  heber. 


July  31, 


Pupare  to  meet  ti^g  (^oti.  —  Amos  iv.  12. 

They  that  tvere  foolish  took  their  lamps,  and  took  no  oil  with  them  ; 
but  the  wise  took  oil  in  their  vessels  with  their  latnps.  —  Matt.  xxv. 
3.4. 

LAMPS,  but  no  oil !  There  was  preparation  to  meet  the 
bridegroom,  and  confidence,  but  a  vain  confidence,  in 
an  insufficient  preparation.  When  the  bridegroom  came,  the 
fooHsh  virgins  were  left  behind  and  the  door  was  shut.  We 
who  call  ourselves  Christians  have  made  our  preparation  and 
are  waiting  for  Christ  to  come.  We  all  have  lamps,  which 
represent  what  is  external  in  our  Christianity,  whether  it  be 
rites,  or  creed,  or  works  of  charity,  or  morality,  or  zeal  for  our 
church.  But  have  we  oil,  that  true  spiritual  consecration 
of  the  soul  which  alone  can  fill  outward  acts  with  light  and 
life? 

The  lamps  may  be  of  various  shapes  and  patterns,  but  the 
oil  must  be  the  same  in  all.  Whether,  in  burning,  it  shines 
out  as  repentance  or  faith  or  good  works  or  worship,  its 
essence  is  love,  pure  unselfish  love  to  God  and  man.  Where 
this  love  is  wanting,  there  is  no  true  spiritual  life  and  no  suf- 
ficient preparation  to  meet  our  Lord  when  he  comes. 


/^^^X, 


ISeware,  my  soul,  take  thou  good  heed  lest  thou  in  slumber  He, 
And,  like  the  five,  remain  without,  and  knock,  and  vainly  cry  ; 
But  watch,  and  bear  thy  lamp  undimmed,  and  Christ  shall  gird 

thee  on 
His  own  bright  wedding-robe  of  light,  the  glory  of  the  Son. 

G.  Moultrie. 


August  i. 


^Tfjat  also  fie  sjjoiilti  gatjjcc  togetfjer  in  one  tjje  cjtltircn 
of  (^Otl.  — John  xi.  52. 

And  other  sheep  I  have,  which  are  not  of  this  fold :  them  also  I 
must  bring,  and  they  shall  hear  my  voice  ,*  and  there  shall  be  one  fold, 
a7id  one  shepherd.  —  John  x.  16. 

OUR  blessed  Master,  looking  around  upon  his  followers, 
looked  also  beyond  the  few  who  were  before  him,  beyond 
the  walls  of  the  sacred  city,  beyond  the  boundaries  of  the 
Holy  Land,  to  the  whole  world ;  and  among  people  of  every 
age,  of  every  clime,  he  recognized  his  own  and  claimed  them 
as  his.  As  Christ  said  '■  other  sheep,"  he  saw  you  and  me ; 
he  saw  his  own,  his  chosen  ones,  among  the  rich  and  poor, 
the  abhorred  and  the  despised,  the  savage  Africans  and  hum- 
ble Koreans  asking  to  be  taught,  and  even  the  gospel-hard- 
ened of  our  own  land  turning  a  deaf  ear  to  the  divine  call ; 
and  as  he  saw  these  "others,"  he  said,  "Them  also  I  must 
bring."  They  are  his;  he  must  bring  them.  And  he  has  left 
those  who  love  him  to  take  his  place  and  "  in  his  name  "  to 
bring  them.  He  knows  tJiei?i  and  they  will  know  ////;/ ;  they 
will  heed  God's  call. 

And  all  these  shall  be  one.  A  sweet  promise  is  ours,  a 
glorious  fulfilment  awaits  us.  There  shall  be  one  flock,  one 
shepherd.  We  shall  all  be  "Hke  him."  We  shall  all  be  of 
the  Shepherd's  heart  and  mind.  No  difference,  —  kings  and 
beggars,  rich  and  poor,  civilized  and  heathen,  "  barbarian, 
Scythian,  bond  and  free,"  all  one  in  the  full  enjoyment  of 
the  freedom,  the  wealth,  the  knowledge,  and  the  kingship 
that  has  come  to  us  as  joint-heirs  with  Christ ! 

Then  there  will  be  no  "other  sheep,"  for  all  shall  have 
been  made  "  perfect  in  one,"  —  "  one  flock,  one  shepherd." 

We  all  shall  think  and  speak  the  same 

Delightful  lesson  of  thy  grace, 
One  undivided  Christ  proclaim, 

And  jointly  glory  in  thy  praise.  c.  Wesley. 


August  2. 


raj^osoebcr  tioftlj  not  n'sfjtfoiisnESS  is  not  of  (^ob. 

I  John  iii.  lo. 

That  which  is  born  of  the  flesh  is  flesh  ;  and  that  which  is  born  of 
the  Spirit  is  spirit.  —  JOHN  iii.  6. 

"  A  GREAT  and  universal  proposition,  —  that  which  is  be- 
iJL  gotten  carries  within  itself  the  nature  of  that  which 
begat  it."  Christ  is  teaching  Nicodemus  the  necessity  of  the 
new  birth.  He  had  been  born  of  the  liesh,  physically  and 
intellectually  developed,  socially  and  even  religiously  culti- 
vated ;  but  the  life  he  now  sought  came  from  another  and 
higher  germ.  As  we  cannot  cultivate  the  vegetable  into  ani- 
mal, so  the  physical  cannot  grow  into  the  spiritual.  Each 
has  its  own  seed  and  fruit.  Christ  is  the  seed  of  the  king- 
dom. "  In  him  was  life;  and  the  life  was  the  light  of  men." 
"  He  that  hath  the  Son  hath  life;  and  he  that  hath  not  the 
Son  of  God  hath  not  life." 

True  piety  is  more  than  sentiment  or  creed ;  it  is  life. 
"  Christ  in  you  the  hope  of  glory."  Reader,  have  you  been 
born  of  the  Spirit.^  "  Except  a  man  be  born  again,  he  can- 
not see  the  kingdom  of  God." 


J'cu^^^cjU'  ^<t:^^ 


■Cib^C 


Light  immortal,  Light  divine, 
Visit  thou  these  hearts  of  thine, 

And  our  inmost  being  fill. 
If  thou  take  thy  grace  away, 
Nothing  pure  in  man  will  stay, 

All  his  good  is  turned  to  ill. 

Caswall  (translated). 


August  3. 


Het  tjc  peace  of  (3oti  rule  in  gout  f) farts,  —  Col.  iii.  15. 

I^eace  be  tmto  you. — John  xx.  21. 

MAN  is  naturally  at  war  with  himself  and  with  his 
Maker.  Christ  came  to  transform  his  heart,  give 
him  peace  of  conscience,  and  reconcile  him  to  God.  This 
he  accomplished  by  submitting  to  death,  through  which  he 
became  the  herald  and  dispenser  of  peace ;  and  his  parting 
benediction,  "  Peace  be  unto  you,"  becomes,  therefore,  effica- 
cious to  believers  during  all  time. 

This  peace  is  not  the  work  of  man,  but  the  gift  of  God 
and  the  fruit  of  the  Spirit,  through  "  the  truth  as  it  is  in 
Jesus."  In  its  source,  nature,  and  blessedness,  it  is  super- 
natural, and  transcends  all  human  comprehension.  It  takes 
away  the  sting  of  guilt,  silences  the  alarm  of  conscience, 
and  gives  assurance  of  pardon,  reconciliation,  and  salvation. 
In  all  these  respects  the  peace  of  Christ  differs  from  that  of 
this  world,  which  can  neither  give  nor  take  it  away.  It  is 
real  and  self-evidencing,  abides  and  comforts  in  prosperity 
and  adversity,  and  Hfts  the  soul  of  the  believer  so  far  above 
earth  that  he  has  his  "conversation  in  heaven."  And  now, 
reader,  may  the  peace  of  the  Lord  Jesus  Christ,  "which  pass- 
eth  all  understanding,"  keep  your  heart  and  mind  in  the  true 
faith  unto  everlasting  life ! 


C^^ 


Peace,  perfect  peace,  in  this  dark  world  of  sin  ? 
The  blood  of  Jesus  whispers  peace  within. 
Peace,  perfect  peace,  by  thronging  duties  pressed? 
To  do  the  will  of  Jesus,  this  is  rest. 


BICKERSTETH. 


August  4. 


SorroiJJ  not,   tbtn  ag  otfjcrs  infjicfj    j)abc   no   f)ope» 

I  Thess.  iv.  13. 

Z^/  not  your  heart  be  troubled:  ye  believe  in  God,  believe  also  in  me. 
—  John  xiv.  i. 

ALL  Scripture  is  profitable,  and  given  "that  we  through 
comfort  of  the  Scriptures  might  have  hope ; "  but 
some  texts  are  specially  precious,  short,  easily  understood 
and  remembered,  full  of  meaning,  of  wide  application,  and 
specifics  in  all  circumstances.  These  words,  breathing  kind- 
ness and  comfort,  were  spoken  by  our  Lord  when  his  own 
spirit  was  sorely  troubled,  the  gloom  of  Gethsemane  and  the 
shadow  of  the  cross  gathering  thickly  upon  his  soul;  yet 
unmindful  of  his  own  great  sorrow,  his  tender  sympathy 
went  out  to  his  disconsolate  and  desponding  disciples,  who 
were  filled  with  perplexity,  anxiety,  fear,  and  grief.  Heart- 
trouble  is  an  old,  universal  malady.  How  cheering  to  the 
sons  of  sorrow  and  daughters  of  distress  are  these  words  of 
the  great  Consoler!  They  are  a  sovereign  balm  for  every 
wounded  heart  and  a  perfect  panacea  for  all  earthly  trouble. 
Heard  first  in  the  upper  room  in  Jerusalem,  they  have 
echoed  ever  since  in  the  chambers  of  suffering  and  in  the 
ears  of  the  sorrowful.  Faith  in  God  as  a  living,  loving 
Father  is  an  antidote  to  all  troubles  arising  from  without. 


^-TdT^jfEiU^^ 


Trust  in  the  Lord,  forever  trust,  and  banish  all  your  fears; 
Strength  in  the  Lord  Jehovah  dwells,  eternal  as  his  years. 

WATTS. 


August  5. 


J^e  tf)at  IS  spiritual  jiitisctfj  all  t!)ing6.— i  Cor.  ii.  15. 

Are  ye  also  yet  without  tinder  standing?  —  Matt.  xv.  i6. 

THE  question  was  asked  his  disciples  by  our  Lord.  Why 
should  he  have  occasion  to  ask  it?  They  had  the 
sublimest  and  most  comprehensive  Teacher  the  world  has 
ever  seen,  —  he  who  is  the  Light  of  the  world  and  who  is 
made  unto  all  his  people  wisdom  as  well  as  righteousness  was 
their  instructor.  And  yet  they  were  without  understanding, 
for  the  question  implies  the  fact.  Alas!  it  is  equally  true 
of  all  souls  without  divine  illumination.  A  man  may  "  un- 
derstand all  mysteries  "  in  relation  to  the  material  universe, 
may  weigh  the  gravity  of  the  stars,  tell  their  numbers,  and 
measure  their  distances,  and  yet  in  the  high  sense  in  which 
the  text  suggests,  may  be  without  understanding.  There 
are  men  whose  names  have  reached  the  utmost  bounds  of 
civilization,  who  sit  in  the  cabinets  of  princes  and  guide  the 
destiny  of  nations,  "  wise  men,"  "  learned  men,"  "  influ- 
ential men,"  as  they  are  called,  and  yet  they  are  without 
understanding,  if  they  are  without  the  indwelling  and  abid- 
ing presence  of  the  Holy  Spirit.  For  "  the  fear  of  the 
Lord  is  the  beginning  of  wisdom :  and  the  knowledge  of  the 
Holy  is  understanding." 


MSL 


-^i**^**- 


^!!2^^fCt^z^^H^ 


Come,  Light  serene  and  still, 
Our  inmost  bosoms  fill ! 

Dwell  in  each  breast ; 
We  know  no  dawn  but  thine. 
Send  forth  thy  beams  divine, 
On  our  dark  souls  to  shine, 

And  make  us  blest. 

Ray  Palmer  ( Translation ). 


August  6. 


Mf)atsoeljn;  ire  asit,  ine  rcccibe  of  ijim.— i  John  iii.  22. 

Receive  thy  sight :  thy  faith  hath  saved  thee.  —  Luke  xviii.  42. 

IT  was  a  blind  man  and  a  beggar  to  whom  these  gracious 
words  were  spoken.  Only  one  said  anything  so  kind  to 
him.  The  multitude  counted  him  a  nuisance  with  his  im- 
portunity, and  angrily  told  him  to  keep  still.  The  disciples 
gave  him  no  encouragement.  As  in  the  case  of  the  children 
brought  to  Jesus,  they  were  cold,  while  their  Lord  was  ardent 
with  compassion.  But  the  character  of  the  "  Son  of  David  " 
was  exactly  drawn  in  the  Psalms  of  David :  "  He  shall  de- 
liver the  needy  when  he  crieth ;  the  poor  also,  and  him 
that  hath  no  helper "  (Psalm  Ixxii.  12).  The  more  lonely, 
wretched,  needy,  and  friendless  any  man  was,  the  more  sure 
was  he  of  hearing  and  help  from  the  great  Deliverer. 

The  cry  of  need  and  of  faith  was  the  one  thing  the  Master 
could  never  resist.  "  O  woman,  great  is  thy  faith  ;  be  it  unto 
thee  even  as  thou  wilt."  "  If  ye  have  faith  as  a  grain  of 
mustard,  .  .  .  iiothiui^  shall  be  impossible  to  you." 

Bartimasus  went  away  with  his  eyes  opened.  That  was 
his  petition  and  request.  WHat  is  yours  ?  The  Lord  is  just 
the  "  same  Jesus  "  that  he  was  that  day.  "  What  wilt  thou  t " 
"  According  to  your  faith  be  it  unto  you." 


Look  down  in  pity,  Lord,  we  pray. 

On  eyes  oppressed  by  moral  night, 
And  touch  the  darkened  lids,  and  say 

The  gracious  words,  "  Receive  thy  sight 
Then  in  clear  daylight  shall  we  see 

Where  walked  the  sinless  Son  of  God, 
And  aided  by  new  strength  from  thee, 

Press  onward  in  the  path  he  trod 


w.  c.  Bryant. 


August  7. 


m  Jaije  31  in  fteaben  hut  tfjee?  — Psalm  ixxiii.  25. 

Simon,  son  of  Jonas,  lovest  thou  me  more  than  these  ?  —  John 
xxi.  15. 

JESUS  in  tender  compassion  thus  addressed  Simon  Peter, 
who  had  thrice  denied  him,  but  who  afterward  "went 
out  and  wept  bitterly."  The  avenue  by  which  he  approached 
him  was  love.  "  Lovest  thou  me  ?  "  The  probe  was  gently 
inserted  into  the  depths  of  his  affections  to  prepare  him  for 
the  sweet  assurance  of  pardon,  and  for  a  wider  and  higher 
mission.  The  question  was  intensely  personal,  —  "  Lovest 
ihou  mef''  Thus  did  the  Saviour  draw  the  sinner  to  him- 
self "  with  cords  of  a  man,  with  bands  of  love." 

"  Lovest  thou  me  more  than  these  "  —  thy  brethren  —  love 
me  ?  Wilt  thou  again  protest,  "  Though  all  men  shall  be 
offended  because  of  thee,  yet  will  /  never  be  offended  "  ?  In 
the  school  of  experience  he  has  learned  so  well  the  lessons 
of  humility  and  self-distrust  that  he  now  avows  his  love 
most  earnestly  indeed,  but  without  invidious  and  boastful 
comparisons. 

We,  too,  should  love  Jesus  with  all  our  heart,  mind,  soul, 
and  strength,  —  far  more  than  we  love  our  possessions,  em- 
ployments, friends,  and  relatives,  yea,  more  than  life  itself 
(Luke  xiv.  26,  33).  We  should  with  holy  emulation  ever 
strive  to  love  him  more  than  others  love  him,  and  to  prove 
our  love  by  an  earnest  and  consecrated  service,  in  obedience 
to  the  divine  injunctions,  —  "  Feed  my  lambs,"  "  Feed  my 
sheep,"  and  "  If  ye  love  me,  keep  .my  commandments." 


Thou  art  the  sea  of  love, 

Where  all  my  pleasures  roll ; 

The  circle  where  my  passions  move, 
And  centre  of  my  soul. 


August  8. 


Probe  all  tjinjgs.  —  i  Thess.  v.  21. 

Take  heed  that  7io  man  deceive  yoit.  For  f?iany  shall  come  in  my 
name,  saying,  lam  Christ ;  and  shall  deceive  viany.  —  Matt.  xxiv. 
4,5- 

THE  Christ  sat  within  a  circle  of  disciples.  They  had 
just  crossed  "black  Kidron."  They  had  turned  their 
backs  on  the  city  doomed  to  be  "  left  desolate."  "  Day  was 
dying  in  the  west"  as  they  ascended  Olivet,  and  they  found 
themselves  facing  one  of  the  grandest  sights  of  earth,  for 
they  were  "  over  against  the  temple,"  the  shadows  of  whose 
massive  proportions  lay  across  the  valley  and  on  the  moun- 
tain side.  No  wonder  that  after  gathering  about  their 
Master,  those  disciples  ventured  to  inquire  the  time  set  for 
the  destruction  of  such  magnificence  as  well  as  for  the  time 
of  his  advent.  Remarkable  is  this  reply,  for  it  matched  their 
need,  not  their  want.  He  gave  them  not  information,  but  in- 
struction. Better  was  it  for  them  to  be  personally  prepared 
than  prophetically  expert.  Their  inquiry  evidenced  danger. 
Their  thinking  was  not  clear.  Confusion  was  imminent,  and 
care  must  be  taken.  Judaic  false  Christs  were  coming.  They 
did  come ;  fifteen  of  them,  so  it  is  said.  But  every  age  has 
its  false  Messiahs  and  its  fictitious  religiousness.  Believers, 
beware  of  deceivers. 


Enable  with  perpetual  light 
The  dulness  of  our  blinded  sight ; 
Anoint  and  cheer  our  soiled  face 
With  the  abundance  of  thy  grace  ; 
Keep  far  our  foes,  give  peace  at  home; 
Where  thou  art  guide,  no  ill  can  come. 

Gregory  tub  Great  (translated). 


August  9. 


Kg  not  tjts  tje  Cfjrtst?  — JoHNiv.  29. 

6^<3  j^wr  way,  and  tell  Jolvi  zuhat  tilings  ye  have  seen  and  heard.  — 
Luke  vii.  22. 

THESE  words  contain  the  answer  of  Jesus  to  the  dis- 
ciples of  John,  who  came  to  inquire  as  to  his  Messiah- 
ship.  The  Saviour  says,  "  Go  tell  John  what  you  have  seen 
and  heard."  And  what  had  these  disciples  seen  and  heard  in 
the  brief  visit  to  Jesus  ?  They  had  seen  the  eyes  of  the  blind 
opened  and  the  tongue  of  the  dumb  loosed  ;  they  had  seen 
the  lame,  at  his  touch,  walk  forth  with  perfect  soundness,  and 
the  leper,  by  his  word,  return  to  his  home  and  friends  per- 
fectly whole  ;  they  had  seen  the  dead  rising  from  their  graves 
and  going  forth  in  the  enjoyment  of  life.  Yes,  more,  to  the 
poor,  the  despised,  the  outcast,  a  full,  free  salvation  was 
preached.  Go  tell  John  these  wondrous  things,  and  he  will 
see  in  them  the  fulfilment  of  the  grand  old  prophecy  of  Isaiah 
about  the  Messiah. 

How  precious  the  privilege,  that  we  may  take  all  our  care 
to  Jesus  !  Does  Jesus  rest  his  Messiahship  upon  his  works  '^. 
Then  let  it  be  ours  to  show  by  our  works  that  we  have  been 
with  Jesus  and  learned  of  him.  May  our  works  be  such  as 
will  open  the  eyes  of  those  spiritually  blind,  to  see  this  Jesus 
as  the  one  altogether  lovely,  and  unstop  the  deaf  ears  that 
they  may  hear  the  soul-saving  strains  of  this  gospel,  and  oc- 
casion multitudes  of  dead  souls  to  rise  and  stand  forth  to  battle 
for  the  cause  of  King  Jesus ! 


How  beauteous  were  the  marks  divine, 

That  in  thy  meekness  used  to  shine, 

That  ht  thy  lonely  pathway,  trod 

In  wondrous  love,  O  Son  of  God !      bishop  a.  c.  coxr. 


August  io. 


HamxQ  up   in  store  for  t!}emsclbfs  a   rjooti  fountiation 
against  tje  time  to  come.  —  i  Tim.  vi.  19. 

A  fid  I  say  unto  yott,  Make  to  yourselves  friends  of  the  mammon 
of  unrighteousness  ;  that,  when  ye  fail,  they  may  receive  you  into 
everlasting  habitations.  —  LuKE  xvi.  9. 

CHRIST  here  calls  money  by  a  hard  name.  Not  that 
money  has  any  immoral  quality  in  itself,  but  it  gets  its 
stigma  from  its  habitual  application  by  men  to  selfish  and 
sordid  ends.  Yet  Christ  shows  us  another  side,  and  tells  us 
that  this  much-abused  thing  may  become  a  real  power  in 
adjusting  our  relations  to  the  kingdom  of  God.  The  selfish 
lust  for  money  breeds  hatred ;  yet  money  may  be  so  used  as 
to  make  friends  in  heaven. 

Christ  draws  his  illustration  from  a  low  level.  He  shows 
how  an  unfaithful  steward  turned  his  fraud  to  advantage 
by  making  friends  of  his  master's  creditors.  "  Take  a  lesson 
from  this  shrewd  worldly  policy,"  says  Christ.  "  Every  poor 
and  helpless  brother  whose  load  you  lighten  by  your  bene- 
factions, is  knit  to  you  by  grateful  love.  The  poor  and  sick 
and  burdened  shall  greet  you  in  heaven,  saying,  '  I  was  hun- 
gry and  ye  gave  me  meat;  I  was  thirsty,  and  ye  gave  me 
drink ;  I  was  a  stranger  and  ye  took  me  in.'  And  the  King 
shall  say,  '  Inasmuch  as  ye  did  it  unto  one  of  these  my 
brethren,  even  these  least,  ye  did  it  unto  me.'  " 

But  there  are  joys  that  cannot  die, 

With  God  laid  up  in  store  ; 
Treasure  beyond  the  changing  sky, 

Brighter  than  golden  ore. 

PHILIP  DODDRIDGE. 


August  ii. 


^\}t  ilorti  knotuctlj  tl^em  tjjat  are  \)i&,  —  2  Tm.  a.  19. 

/  know  thy  works,  aiid  where  thou  dwellest,  even  %vhere  Satan'' s 
seat  is :  and  thou  holdest  fast  my  natne,  and  hast  not  denied  my  faith, 
even  in  those  days  wherein  Antipas  was  viy  faithfnl  martyr',  who 
was  slain  among  yon,  ivhere  Satan  diuelleth.  But  I  have  a  frcu 
things  against  thee,  because  thou  hast  there  them  that  hold  the  doctrine 
of  Balaam,  who  taught  Balak  to  cast  a  stumblingblock  before  the 
children  of  Israel,  to  eat  things  sacrificed  nnto  idols,  and  to  comtnit 
/orfticaiiojt.  —  Rev.  ii.  13,  14. 

"  T  KNOW  thy  works,"  the  Redeemer  says  to  each  of  the 
X  seven  angels  and  to  us  also.  He  knows  our  works 
and  "  the  thoughts  and  intents  of  the  heart."  He  knows 
that  we  dwell  *' where  Satan's  seat  is,"  in  days  in  which  his 
faithful  ones  still  suffer  martyrdom.  If  by  his  grace  we  hold 
fast  his  name  and  do  not  deny  the  faitli,  he  is  the  first  to 
know  and  to  commend  it. 

"  But  I  have  a  few  things  against  thee."  He  is  "  of  purer 
eyes  than  to  behold  evil,"  and  cannot  "  look  on  iniquity." 
The  angel  and  the  church  are  rebuked  on  account  of  those 
"  that  hold  the  doctrine  of  Balaam  "  and  "  the  doctrine  of 
the  Nicolaitanes,"  for  evil  teaching  leads  to  evil  living.  Has 
he  "  a  few,"  or  many  "  things  "  against  us  .?  "  Who  can 
understand  his  errors .?  Cleanse  thou  me  from  secret  faults ! " 
But  few  or  many,  he  calls  on  us  to  repent. 

He  knows  us,  and  that  we  may  know  him  and  ourselves, 
he  has  given  us  his  Word,  "  for  the  word  of  God  is  quick 
and  powerful,  and  sharper  than  any  two-edged  sword,  pierc- 
ing even  to  the  dividing  asunder  of  soul  and  spirit,  and  of 
the  joints  and  marrow,  and  is  a  discerner  of  the  thoughts  and 
intents  of  the  heart." 

Yet  why,  dear  Lord,  this  tender  care  ? 
Why  doth  thy  hand  so  kindly  rear 
A  useless  cumberer  of  the  ground, 
On  which  so  little  fruit  is  found  .? 

J"..  SCOTT. 


August  12. 


2rj)e  HortJ  toill  perfect  tf)at  infjicft  conccrnctt  me. 

Psalm  cxxxviii.  8. 

A/id  this  is  the  Father^ s  will  which  hath  sent  me,  that  of  all  that 
which  he  hath  given  me  I  should  lose  nothing,  but  should  raise  it  up 
again  at  the  last  day.  And  this  is  the  will  of  him  that  sent  7ne,  that 
every  one  which  seeth  the  Son,  and  believeth  on  him,  may  have  ever- 
lasting life  :  and  I xvill  raise  him  up  at  the  last  day. — John  vi. 
39.  40. 

HOW  precious  are  these  texts  !  They  point  us  to  the 
ineffable  joys  which  the  Father  has  in  store  for 
"Christ's  own."  They  twice  make  known  to  us  "the  will 
of  the  Father "  and  so  unmistakably  that  none  can  doubt 
that  God's  thoughts  toward  us  are  "thoughts  of  peace." 
They  proclaim  the  great  salvation  to  be  open  and  free  to 
all  men  without  exception,  and  its  terms  so  easy  that  the 
serpent-bitten  need  but  "  look  and  live."  They  banish 
personal  anxiety  by  demonstrating  that  they  who  are  the 
"given  to  Christ  of  the  P^ather,"  are  they  who  "  come "  to 
him.  In  large  capitals  they  set  before  us  the  certainty  of 
the  final  perseverance  of  the  saints.  The  "  wounded  spirit," 
wearied  and  oft  borne  back  in  the  conflict,  can  rally  under 
such  an  inspiration,  and  gather  fresh  strength  in  the  thought, 
//  is  the  will  of  the  Father  that  I  should  not  be  lost! 

God  does  no  half-work.  Not  one  of  Christ's  saints  will 
be  found  imperfect  at  the  last  day.  They  will  all  be  abso- 
lutely fitted  for  his  service.  Not  one  of  them  will  be  missing. 
Nothing  that  belongs  to  them  will  be  lost. 


^.  ^z.  /l^u^. 


Trust  in  him,  ye  saints,  forever; 
He  is  faithful,  changing  never. 
Neither  force  nor  guile  can  sever 
Those  he  loves  from  him. 

Kelly. 


August  13. 


5^e  tf)at  toucfjet})  ^on  toiicljctf)  tje  apple  of  {its  cgc. 

Zech.  ii.  8. 

£ven  so,  it  is  not  the  will  of  your  Father  which  is  in  heaven,  that 
one  of  these  little  ones  should  perish.  —  Matt,  xviii.  14. 

THE  "  little  ones,"  whether  little  children  or  disciples  of 
childlike  character,  are  very  dear  to  the  heavenly 
Father.  Their  humility  and  gentleness  may  not  seem  admir- 
able to  the  world,  but  in  God's  sight  these  qualities  are  better 
than  the  strength,  self-confidence,  and  pride  of  those  accounted 
great  among  men. 

The  good  Shepherd,  who  has  reclaimed  these  "  little  ones  " 
and  brought  them  to  a  place  of  safety,  will  not  cease  to  care 
for  them.  The  heavenly  Father,  who  holds  them  in  such  es- 
timation that  they  have  guardians  among  those  who  ever 
stand  in  his  presence,  will  not  lightly  regard  any  injury  done 
to  them.  They  who  despise  or  put  a  stumbling-block  before 
any  of  these  little  ones  will  surely  bring  upon  themselves  a 
terrible  punishment;  for  these  are  kept  by  God  as  the  apple 
of  the  eye,  and  he  thinks  of  them  continually.  Their  very 
helplessness  endears  them  the  more  to  him,  and  while  all 
human  might  shall  be  smitten  to  the  earth,  these  weak  but 
trustful  ones  shall  be  eternally  safe  in  the  arms  of  his  love. 


/^^, 


/U/^ui^ 


Now,  these  little  ones  receiving, 

Fold  them  in  thy  gracious  arm  ; 
There,  we  know,  thy  Word  believing, 

Only  there,  secure  from  harm. 

MUHLENBERG. 


August  14. 


ILorti,  0f}cb  lis  tfje  iFat^cr.  —  joHNxiv.  8- 

He  that  believeth  on  me,  bdieveth  not  on  me,  but  on  him  that  sent 
me.    And  he  that  seeth  me  seeih  him  that  sent  me.  —  John  xii.  44,  45. 

"  TESUS  cried;"  his  voice  then  rang  cL^arly  through  the 

J  temple's  marble  courts,  as  he  uttered  loudly  this  mys- 
tery of  truth.  So  Jesus  cries  down  through  the  ages  to  our- 
selves. The  "cries"  of  Jesus,  loud,  loving,  entreating,  to 
heedless,  self-deafened  men ! 

"  To  believe,  and  to  see."  A  few  of  those  to  whom  he 
then  cried  did  believe  on  him,  were  ready  to  follow,  obey, 
that  blessed  voice.  So,  also,  some  of  those  to  whom  his  cry 
now  comes.  But  the  "believing"  involves  the  "seeing" 
Christ.  As  the  heart  yields  to  the  cr}-  of  Jesus,  in  this  belief 
comes,  sooner  or  later,  a  mental  and  spiritual  "  vision  "  of  the 
adorable  One  that  floods  the  soul  with  joyous  light. 

To  believe,  and  so  to  see,  Christ  is  to  do  more,  — it  is  to 
know  the  Father  too;  it  is  to  reach  God,  the  infinite  One, 
and  the  glory  unapproachable.  Like  Moses,  trembling,  we 
too  desire  to  see.  Now  the  truth  of  Christ's  divinity  and  the 
mystery  of  the  union  of  the  Persons  in  the  Godhead  are  here 
involved;  we  behold  "God  in  Christ,  reconcihng  the  world 
unto  himself."  In  the  rapturous  vision  of  Christ  we  believe, 
we  see  the  Father  himself;  we  behold,  we  reach  unto  God. 
O  blessed  anticipation  of  heaven's  privilege,  even  here  on 
earth !  Think  of  seeing  God !  We  do,  in  believing  on 
Christ. 

Listen  to  this  "cry"  of  Jesus  ;  beheve  Christ,  and  you  shall 
see  his  beauty.  In  him  you  shall  see  the  Father,  and  in  time 
the  full  glories  of  the  home  above. 

Thou  art  the  way ;  to  thee  alone, 

From  sin  and  death  we  flee. 
And  he  who  would  the  Father  seek, 

Must  seek  him,  Lord,  by  thee. 

Bishop  doane. 


August  15. 


rajjat  manner  oi  persons  flugf)t  ge  to  tie?  —  2  peter  iii.  n. 

Watch  therefore :  for  ye  know  not  what  hour  your  Lord  doth 
come.  But  know  this,  that  if  the  goodjfian  of  the  house  had  known 
ill  what  watch  the  thief  would  come,  he  would  have  7vatched,  and 
would  not  have  suffered  his  house  to  be  broken  up.  Therefore  be  ye 
also  ready :  for  in  such  an  hour  as  ye  think  not  the  Son  of  man 
cometh.  —  Matt.  xxiv.  42-44. 

OUR  Lord  assured  his  disciples  that  he  would  rise  from 
the  dead,  ascend  to  heaven,  and  when  he  had  prepared 
a  place  there,  would  return  and  receive  them  to  himself. 
After  his  ascension  angels  came  down  to  repeat  the  prom- 
ise. Peter  preached  it  to  the  wondering  Jews.  Stephen  saw 
heaven  opened  and  Jesus  ready  to  descend.  The  Thessalo- 
nians  waited  for  the  sublime  event.  Paul  proclaimed  it  the 
"blessed  hope."  The  Epistles  present  their  exhortations  in 
view  of  its  near  approach,  —  one  book  is  devoted  to  its  de- 
tails, while  the  last  message  the  ascended  Lord  sends  down 
to  earth  is,  "  Behold,  I  am  coming  quickly,"  and  the  recorded 
prayer  of  the  Church  when  truly  listening  is,  "  Even  so  come, 
Lord  Jesus." 

He  is  coming,  not  when  men  think,  nor  in  the  seasons  and 
periods  they  have  fixed,  but  unexpectedly.  Therefore  as  a 
Christian  discharge  your  responsibility.  See  that  you  really 
have  life,  for  this  sudden  advent  will  break  up  the  great  house 
of  Christendom,  reveal  the  emptiness  of  much  profession  and 
the  faithlessness  of  many  stewards. 


OmMe/t^^^^f^ 


Be  ye  as  they  that  wait 

Always  at  the  Bridegroom's  gate  ; 
Even  though  he  tarry  late, 

Watch,  brethren,  watch. 


August  i6. 


rajo,  iDbm  f)c  ramr,  antJ  fjati  seen  tj^e  grace  of  @otJ. 


in  as  glati.  —  acts 


XI.   2^ 


Like^vise,  I  say  imto  yoti,  there  is  joy  in  the  presence  of  the  angels 
of  God  over  one  sinner  that  repenteth. 

It  was  meet  that  lue  should  7nake  merry,  and  be  glad :  for  this  thy 
brother  tvas  dead,  and  is  alive  again ;  and  was  lost  and  is  found. — 
Luke  xv.  io,  32. 

AMONG  the  angels,  rather  than  by  men.  It  is  a  divine 
inspiration  thus  to  express  the  love  to  which  our  fallen 
nature  wakes  at  last,  and  only  after  the  bitter  experiences  of 
life.  On  the  one  side  we  see  the  idea  of  the  celestial  mes- 
sengers, who  always  do  acceptable  service  in  heaven  as  they, 
taught  by  the  '-ineffable  vision,"  recognize  the  possibilities 
of  a  new  manhood  in  the  faint  sparks  of  genuine  repentance, 
and  strike  anew  their  harps  in  praise  of  the  love  which  saves 
that  which  is  lost;  on  the  other  side,  the  father  of  a  prodi- 
gal son,  who  has  wearied  his  heart  with  knowledge  of  many 
sins-  and  ingratitude,  and  felt  almost  sick  unto  death  with 
hope  deferred,  then  rushing  forth  to  meet  the  lost  one  and 
take  him  to  his  bosom,  forgetting  the  sorrows,  blotting  out 
the  sins  of  the  past,  and  lifting  the  ingrate  as  near  as  possi- 
ble to  his  old  place.  Truly,  the  mind  which  had  learned  the 
heavenly  art  to  join  these  two  thoughts  in  such  harmony  and 
illustrated  them  in  life  was  the  Word  of  God,  —  the  mind 
of  that  which  is  nearest  all  that  we  call  God,  his  only  begot- 
ten Son. 


cu^  o^*/fe^- 


Through  all  the  courts  the  tidings  flew, 
And  spread  the  joy  around  ; 

The  angels  tuned  their  harps  anew, — 
The  long-lost  son  is  found. 


August  17. 


Hz  can  ti0  all  tjinjgs  tijroiigl)  Cljrist  toljicl)  strengtjenetlj 

mz.  —  Phil.  iv.  13. 

Thej'efore  all  things  whatsoever  ye  would  that  men  should  do  to 
you,  do  ye  even  so  to  them.  —  Matt.  vii.  12. 

THIS  command  of  our  Lord  was  the  Golden  Rule  of  his 
own  life.  His  heart,  given  to  us,  won  our  hearts  for 
him.  Love's  conquest  of  self  is  its  victory  over  others. 
But  how  almost  impossible  to  place  others  on  the  throne  of 
self !  Therefore  Jesus  joined  the  hard  requirement  of  duty 
with  sweet  words  of  promise :  "  If  ye,  being  evil,  know  how 
to  give  good  gifts  unto  your  children,  how  much  more  shall 
your  Father,  which  is  in  heaven,  give  the  Holy  Spirit  to 
them  that  ask  him."    The  promise  fulfilled,  the  duty  is  easy. 

Let  us  then  to-day,  communing  first  with  God,  go  out  into 
the  selfish  world,  hoping  and  striving  to  live  unselfish  lives. 
If  the  how  much  more  of  our  Fatlier's  heavenly  measure 
shall  gauge  the  power  of  his  Spirit  in  our  hearts,  we  will 
indeed  be  able  to  "follow  the  steps"  of  him  who  "came  not 
to  be  ministered  unto  but  to  minister."  And  this  measure 
is  to  "them  that  ask." 

They  may  keep  the  Golden  Rule  who  trust  the  Golden 
Promise. 


Grant,  then,  this  one  request, 

Whatever  be  denied,  — 
That  love  divine  may  rule  my  breast, 

And  all  my  actions  guide. 


S.  STENNETT  {altered). 


August  i8. 


Jar  ta  me  to  \ii3t  ts  Cfjn'st.  —  phil.  i.  21. 

//e  that  findeth  his  life  shall  lose  it :  and  he  that  loseth  his  life  for 
my  sake  shall  fiud  it.  —  Matt.  x.  39. 

OUR  present  life  is  not  an  end,  but  a  means  to  an  end. 
Childhood  is  but  a  preparation  for  manhood  and 
womanhood.  If  we  set  up  an  infantile  standard  of  life, 
and  seek  to  bring  all  the  years  of  childhood  and  youth  into 
subjection  to  it,  we  fail  to  reach  the  true  life.  Now,  the  whole 
of  our  earthly  existence  is  but  the  infancy,  the  dawn  of  a  life 
meant  to  expand  and  ripen  into  eternal  blessedness.  We  are 
here  to  be  educated  for  eternal  life.  Whatever  of  present  en- 
joyment or  advantage  would  interfere  with  our  education  for 
heaven,  must  be  surrendered;  and  whatever  loss  of  friends 
or  fortune  or  earthly  honor  or  pleasure  may  be  necessary  to 
maintain  our  Christian  integrity  must  be  accepted.  What 
seems  to  be  gain  in  the  momentary  advantages  of  wrong- 
doing will  prove  an  eternal  loss ;  and  what  seems  to  be  loss 
in  adhering  to  the  right  will  be  an  everlasting  gain. 


What  is  my  being,  but  for  thee, 

Its  sure  support  ?    Its  noblest  end 
Thine  ever-smiling  face  to  see, 

And  serve  the  cause  of  such  a  Friend. 

PHILIP   DODDRIDGE. 


August  19. 


lafsist  tj}£  Ithil,  anti  \jt  inill  flee  from  gou. 

James  iv.  7. 

G^(?/  f^ee  hence,  Satan :  for  it  is  written,  Thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve.  —  Matt.  iv.  10. 

EVERY  temptation  of  Satan  is  an  attempt  on  his  part  to 
usurp  what  belongs  to  God.  Christ  could  not  worship 
him,  for  worship  belongs  to  God  alone.  To  obey  Satan's 
least  command  is  to  disobey  God.  Whatsoever  we  give  to 
Satan  in  the  way  of  worship  or  service  we  take  from  God. 

Satan  is  insolently  aggressive,  and  the  more  dangerous 
because  so.  Look  at  his  persistent  assault  on  Christ.  Our 
Lord  was  angered  by  his  persistency  :  it  is  too  often  success- 
ful with  us.  Instead  of  growing  friendlier  with  Satan's  repe- 
titions of  temptation,  let  us  consider  each  a  greater  insult  than 
the  preceding.  The  presence  of  Satan  is  an  abomination  to 
a  pure  one.  He  is  the  sum  of  evils.  His  smooth  insinua- 
tions should  excite  horror,  instead  of  winning  us.  We  should 
be  afraid  to  Hsten  to  his  flattering  promises.  To  effectually 
rid  ourselves  of  Satan  we  must  peremptorily  order  him  out  of 
our  sight.  He  will  blind  and  inveigle  us  if  we  permit  him  to 
ply  us,  —  for  he  can  appear  as  an  angel  of  light.  One  who 
temporizes  witli  Satan  voluntarily  puts  himself  in  his  power. 


Zx/^. 


yiyUt^^t^ 


Hence,  Prince  of  darkness  !  hence,  my  foe  ! 

Another  Lord  has  purchased  me  : 
My  conscience  tells  of  sin,  yet  know, 

Baptized  in  Christ,  I  fear  not  thee. 


J.  J.  rambach. 


August  20. 


jjor  all  tf)in5S  art  for  mm  saius.  —  2C0R.  iv.  15. 

Am^  all  things,  ivhatsoevcr  ye  shall  ask  in  prayer,  believing,  ye 
shall  receive.  —  Matt.  xxi.  22. 

"  "r)RAYER  is  the  cry  of  faith  to  the  ear  of  mercy."  Our 
]l  text  invites  us  to  pray,  encourages  us  to  pray,  and 
promises  us  the  largest  and  most  blessed  results,  conditioned 
only  upon  faith.  "  Unbelief,  like  the  grub  in  the  tap-root, 
cuts  off  the  fundamental  sources  of  life."  Sincere  prayer  is 
altogether  reasonable.  "  Will  he  who  advises  you  to  ask,  re- 
fuse afterward  to  give  what  you  ask  ?  "  Do  not  stagger  at  the 
broadness  of  the  promise,  "  all  things."  He  is  able  ;  and 
what  is  needful,  what  is  best  for  us,  he  will  not  deny.  What 
has  not  been  granted  in  answer  to  the  prayer  of  faith  !  Saint 
Chrysostom  says :  "  The  strength  of  fire  lias  been  subdued ; 
the  rage  of  lions  bridled  ;  anarchy  hushed ;  wars  extinguished ; 
the  elements  appeased ;  demons  expelled  ;  the  chains  of  death 
burst ;  the  gates  of  heaven  opened  ;  diseases  assuaged ;  frauds 
repelled  ;  cities  rescued  from  destruction  ;  the  sun  stayed  in  its 
course,  —  in  a  word,  whatever  is  an  enemy  to  man  hath  been 
destroyed."  and  whatever  is  a  blessing  hath  been  granted. 
But  if  we  insist  upon  having  *'  all  things  "  for  ourselves  let  us 
be  careful  how  and  what  we  ask,  keeping  in  mind  that  God 
knows  best. 


<=^rc4<^^^ 


What  a  friend  we  liave  in  Jesus, 

All  our  sins  and  griefs  to  bear  ! 
What  a  privilege  to  carry 

Everything  to  God  in  prayer  ! 
Oh,  wliat  peace  we  often  forfeit, 

Oh,  what  needless  pain  we  bear, 
All  because  we  do  not  carry 

Everything  to  God  in  prayer. 

Unknown. 


August  21. 


^Toucfteti  ixiit\)  t!j0  feeling  of  our  tnfi'rmities.  —  Heb.  iv.  15. 

/  t/ih-sf.  —  John  xix.  28. 

THESE  words  fulfilled  Scripture,  though  not  spoken  simply 
to  fulfil  it.  They  thus  became  one  of  the  many  fingers 
with  which  prophecy  pointed  to  Jesus  as  the  one  of  whom 
"  jVIoses  and  the  prophets  did  speak."  Every  incident  of  his 
death  was  foretold,  —  the  time,  the  gambling  of  the  soldiers 
for  his  coat,  the  mocking  cry  of  the  mob ;  each  act  in  the 
mighty  tragedy.  "  He  died  according  to  the  Scriptures." 
Thus  these  words  helped  to  tell  the  world,  even  in  his  death, 
that  he  was  the  Son  of  God.  We  rest  then  with  glad  confi- 
dence on  his  finished  work.  "He  is  ad/e  to  save  to  the 
uttermost."     I/e  is  God. 

Yet  he  was  a  real  sufferer.  Wounded  soldiers  make  the 
battle-field  pitiful  with  their  cries  for  "  Water  !  "  Jesus  felt 
the  thirst.  His  body  was  tortured.  He  knows  how  to  sym- 
pathize with  us.  He  wept  with  Martha  and  Mary.  He  ever 
sympathizes  with  his  people. 

We  cannot  hesitate  to  trust  him.  for  he  is  God.  We  cannot 
fear  to  draw  nigh  to  him  with  confidence,  for  he  is  also  a  lov- 
ing and  tender  man. 


6<Le^S-^<:x 


Touched  with  a  sympathy  within, 

He  knows  our  feeble  frame. 

He  knows  what  sore  temptations  mean, 

For  he  has  felt  the  same. 

Watts. 


August  22. 


K  oiJtaineti  tiurcg,  iecaiise  E  tiiti  it  isnorautlo. 

I  Tim.  i.  13. 

Father,  forgive  them  ;  for  they  knozu  not  what  they  do.  —  LUKE 
xxiii.  34.  " 

IS  this  a  prayer  for  my  soul  ?  Yes,  if  I  am  still  among  the 
enemies  of  the  cross,  and  yet  know  not  what  I  am  doing. 
It  was  answered  in  a  few  hours  for  one  who  railed  on  him, 
and  for  another  who  was  in  command  of  his  execution ;  and 
in  a  few  days  for  thousands  who  were  more  guilty  still.  It 
may  be  answered  for  my  soul  now,  but  it  can  be  answered 
in  only  one  way,  —  by  purging  my  conscience  from  its  igno- 
rance, by  pricking  me  to  the  heart,  and  by  giving  me 
repentance. 

Perhaps  the  reader  is  now  first  enlightened,  and  made 
partaker  of  the  Holy  Spirit,  and  tastes  the  good  Word  of 
God,  and  thus  knows  for  the  first  time  that  a  sinful  life  is 
crucifying  the  Son  of  God  afresh,  and  putting  him  to  an 
open  shame.  Then  this  is  the  solemn  hour  to  be  renewed 
unto  repentance  and  forgiveness. 


Still  our  Advocate  in  heaven, 
Prays  the  prayer  on  earth  begun  : 

"  Father,  show  their  sins  forgiven  ; 
Father,  glorify  thy  Son." 


August  23, 


ISberg  man  ftat  })ati)  tjis  j)ope  in  Jim  purifieti)  b^nself, 

I  John  iii.  3. 
Blessed  are  the  pure  in  heart.  —  Matt.  v.  8. 

SWEETEST  of  beatitudes  from  the  lips  of  the  blessed 
Jesus  !  It  suggests  the  parable  of  the  leaven  and  those 
kindred  words,  "  Behold,  the  kingdom  of  God  is  within  you." 
Sinners  are  purchased  and  then  purified,  for  purity  is  the 
condition  and  the  measure  of  true  happiness,  of  fellowship 
with  God,  of  fitness  for  the  society,  pleasures,  and  employ- 
ments of  heaven.  "  That  he  might  purify  unto  himself  a 
peculiar  people,"  Christ  gave  himself  for  us,  spake  that  word 
through  which  we  are  sanctified,  shed  that  precious  blood 
which  cleanseth  from  all  sin,  and  sent  the  Spirit  of  holiness, 
purifying  our  hearts  through  faith. 

Heart-purity  secures  purity  of  life  and  character,  for  "out 
of  the  heart  are  the  issues  of  life,"  and  the  fountain  deter- 
mines the  stream.  It  secures  transforming  visions  of  God, 
for  we  "  beholding  as  in  a  glass  the  glory  of  the  Lord,  are 
changed  into  the  same  image  from  glory  to  glory."  It  is 
the  heavenly  character  whereby  God  is  seen  in  his  Word  and 
works,  and  shall  be  seen  in  all  the  splendors  of  his  glory. 
We  know  that  "  we  shall  be  like  him,  for  we  shall  see  him 
as  he  is." 

"  Create  in  me  a  clean  heart,  O  God." 

See,  Lord,  the  travail  of  thy  soul 
Accomplished  in  the  change  of  mine. 

And  plunge  me,  every  whit  made  whole, 
In  all  the  depths  of  love  divine. 


August  24. 


^fl  gjalt  t!}0U  finti  fabour.  —  Prov.  iii.  4. 

If  ye  keep  ?ny  commandments,  ye  shall  abide  in  my  love  ;  even  as  I 
have  kept  my  Father's  com7nandments,  and  abide  in  his  love.  —  JOHN 
XV.  10. 

KEEP  my  commands,  abide  in  my  love, —  obedience  the 
condition  of  favor.  Nature  everywhere  teaches  and 
enforces  this  same  law. 

All  abiding  art,  all  the  triumphs  of  science  and  industry, 
bear  witness  that  success  is  attained  only  in  strict  conformity 
to  Nature's  commands.  Then  even  the  lightning  will  become 
a  useful,  peaceful  partner. 

God  in  Christ,  the  incarnation  of  the  divine  love,  wisdom, 
and  power,  woos  the  soul  of  man,  offering  forgiveness  and 
seeking  to  secure  in  us  a  voluntary,  loving  obedience  to  the 
unchangeable  truth  of  the  universe,  —  the  commands  of  God. 
All  blessings  follow  if  we  "  abide  in  his  love." 

There  is  no  possible  prosperity  for  the  soul  of  man  save 
in  this  obedience  of  faith.  The  abiding  oneness  of  the 
Father  and  the  Son,  the  glory  of  that  loving  communion, 
stands  over  against  the  perfected  obedience  of  the  Son  of 
God.  '•  My  meat  is  to  do  the  will  of  him  that  sent  me  and 
to  finish  his  work." 

"  If  ye  know  these  things,  happy  are  ye  if  ye  do  them," 


Teach  me  to  do  the  thing  that  pleaseth  thee  ; 

Thou  art  my  God,  in  thee  I  live  and  move. 
Oh,  let  thy  loving  Spirit  lead  me  forth 

Into  the  land  of  righteousness  and  love  ! 

MONSELL. 


August  25. 


for  tje  txumQxtmon  ai  tug  people  toas  Jje  gtrickm. 

Isaiah  liii.  8, 
Father^  into  thy  hands  I  commend  my  spirit.  —  LuKE  xxiii.  46. 

THIS  last  cry  of  our  Lord  on  the  cross  betokens  perfect 
poise  of  spirit,  perfect  trust  in  his  Father,  and  perfect 
confidence  in  the  all-sufficiency  of  his  atoning  sacrifice.  It 
is  true  that  he  had  suffered  extreme  anguish  of  soul  on  ac- 
count of  the  hiding  of  his  Father's  face.  For  on  the  cross 
he  "  bare  our  sins  in  his  own  body."  There  it  "  pleased  the 
Lord  to  bruise  him."  "  For  he  was  wounded  for  our  trans- 
gressions, he  was  bruised  for  our  iniquities,  and  the  chastise- 
ment of  our  peace  was  laid  on  him."  It  was  then  that  the 
Father  hid  his  face  from  the  "  Son  of  his  love."  It  was  then 
that  Jesus  cried  out :  "  My  God,  my  God,  why  hast  thou 
forsaken  me?"  It  was  then  that  the  sun  grew  black  and 
the  rocks  rent,  and  the  veil  of  the  temple  was  rent  in  the 
midst.  But  now  all  is  calm  in  the  heart  of  our  adorable 
Redeemer,  and  he  says,  "  Father,  into  thy  hands  I  commend 
[commit]  my  spirit."  The  great  atoning  work  was  accom- 
plished, so  far  as  it  could  be  on  the  earth.  It  is  true  that  as 
our  great  High-Priest  Christ  must  appear  in  the  presence  of 
the  Father  for  us,  when  risen  from  the  dead.  But  on  the 
cross  Jesus  cried,  "'  It  is  finished."  Redemption  is  wrought, 
and  every  one  that  believes  may  be  saved.  O  blessed  and 
glorious  fact !    Who  can  sufficiently  adore  its  divine  author  ? 


M  ^. 


A  holy  quiet  reigns  around,  — 
A  calm  which  life  nor  death  destroys; 

And  nought  disturbs  that  peace  profound 
Which  his  unfettered  soul  enjoys. 


August  26. 


if  00  be  tfjat  Inc  suffer  initi^  jjim,  tl^at  irie  mag  be  also 

glorifietJ  tOQCtJer.  —  Romans  viii.  17. 

Blessed  arc  ye,  when  men  shall  revile  yon,  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you  falsely,  for  my  sake.  Rejoice, 
and  be  exceeding  glad :  for  great  is  your  reward  in.  heaven  :  for  so  per- 
secuted they  the  prophets  which  were  before  you.  —  Matt.  v.  i  i,  12. 

GOD'S  blessings  are  so  much  greater  than  any  possible 
human  afflictions  that  any  man  receiving  the  first  is 
pronounced  "  blessed,"  no  matter  what  he  may  have  of  the 
second.  Has  man  ecstasy  of  agony  ?  God  can  reverse  it  all 
into  ecstasy  of  pleasure.  Between  two  notes  in  jarring  dis- 
cord he  can  put  a  third  that  shall  make  all  into  delicious  har- 
mony. Martyrs  have  moved  aloft  their  blazing  fingers  like 
torches,  and  shouted  for  the  joy  of  victory,  notwithstanding  the 
fire.  Bodies  have  writhed  in  pain  that  spectators  could  hardly 
endure  to  see,  but  the  soul  has  gloried  in  the  rapture  of  God's 
visitations.  John  Huss  kneeling  beside  the  fagot-piled  stake 
poured  out  his  soul  in  prayer,  using  the  words  of  the  Thirty- 
first  Psalm,  and  closed  with  its  grand  psean,  "  Blessed  be  the 
Lord :  for  he  hath  shewed  me  his  marvellous  kindness  in  a 
strong  city.  O  love  the  Lord,  all  ye  his  saints.  Be  of  good 
courage,  and  he  shall  strengthen  your  heart,  all  ye  that  hope 
in  the  Lord." 

John  says  of  Christ,  "  Having  loved  his  own  he  loved  them 
unto  the  end."  The  uttermost  of  God  for  good  is  far  beyond 
the  uttermost  of  man  for  evil.  God  commands  us  to  rejoice 
and  be  exceeding  glad.  That  command  is  not  grievous.  It 
brings  one  into  the  goodly  fellowship  of  prophets  and  martyrs. 
Is  there  any  other  way  of  attaining  to  that  lofty  companion- 
ship ?     Paul  even  coveted  a  fellowship  of  Christ's  sufferings. 

Finding,  following,  keeping,  struggling,  Is  he  sure  to  bless? 
Saints,  apostles,  prophets,  martyrs,  answer,  Yes. 

J.  NEALE  (Trattslatton). 


August  2^. 


Eorti,  increase  our  fait|).  —  LukexvU.  5. 

Verily  I  say  tint  o  you,  If  ye  have  faith  as  a  graiii  of  mustard  seed^ 
ye  shall  say  tinto  this  nioiintain.  Remove  hence  to  yonder  place  ;  and  it 
shall  remove  ;  and  nothiiig  shall  be  impossible  tinto  yon.  Howbeit  this 
ki7id  goeth  not  out  but  by  prayer  and  fasting.  —  Matt.  xvii.  20,  21. 

CHRIST  was  away  from  his  disciples  for  a  little.  By 
even  that  brief  absence  they  lost  their  power.  They 
could  not  cast  the  evil  spirit  out  of  the  possessed  child. 
When  Christ  had  performed  the  miracle,  they  asked  why  they 
had  failed.  He  tells  them  it  was  because  of  unbelief.  A  liv- 
ing faith  will  work  the  impossible.  A  mustard  seed  being 
alive  can  be  matched  against  the  inert  mass  of  a  mountain. 
Science  tells  us  that  the  weakest  life  is  too  much  for  the 
largest  mass  of  mere  matter.  The  smallest  stream  will  draw 
down  the  mountain.  Faith  in  Christ  is  a  living  force.  It  is 
not  hyperbole  to  say  it  can  move  mountains.  Besides  this, 
Christ  says  such  an  extreme  case  required  special  effort. 
Some  victories  are  easily  won ;  some  devils  easily  cast  out. 
But  this  was  a  violent  case  and  of  long  standing.  It  needed 
prayer  and  fasting,  —  that  is,  reliance  on  God  and  self-disci- 
pline. When  our  work  fails,  like  the  disciples  we  should 
seek  the  reason.  That  is  the  first  condition  of  doing  better  ; 
and  the  Master  tells  us  we  will  find  the  reason  either  in  a 
lack  of  faith  that  takes  hold  on  God,  or  a  lack  of  self-renun- 
ciation. The  child's  definition  of  faith  covered  these  two 
points  when  she  said  in  a  child's  simplicity  and  a  saint's 
knowledge,  "  Faith  is  letting  go  of  everything  else  and  taking 
hold  of  God." 

I  am  trusting  thee  for  power, 

Thine  can  never  fail  ; 
Words  which  thou  thyself  shalt  give  me 

Must  prevail. 

F.  R.  havergal. 


August  28. 


Perfect  tjrcugfj  sufferings.  —  Heb.  ii.  10. 

Get  thee  behind  me,  Satan^  thou  art  an  offence  7into  me  :  for  thou 
savoiirest  not  the  things  that  be  of  God,  but  those  that  be  of  men.  — 
Matt.  xvi.  23. 

THIS  is  our  Lord's  answer  to  Peter  at  Caesarea  Philippi. 
It  is  the  same  as  his  answer  to  the  Devil  in  the  wilder- 
ness. The  temptations  were  the  same;  namely,  to  gain  the 
blessings  of  the  kingdom  without  the  cross.  It  is  a  tempta- 
tion that  comes  to  us  as  followers  of  Jesus.  Our  answer  must 
be  the  same.  In  this  world  of  sin  salvation  can  only  be  gained 
by  sacrifice.  In  Jesus'  case  it  was  absolutely  necessary  for 
him  to  suffer  in  order  to  save  men ;  so  sacrifice  is  necessary 
for  us.  We  must  take  up  our  cross  and  follow  Jesus.  What 
that  cross  shall  be  he  only  can  determine.  He  alone  knows 
our  characters  ;  he  would  perfect  them.  He  alone  knows  our 
destiny;  he  would  educate  and  fit  us  for  it.  He  alone  knows 
how  we  can  best  glorify  our  Father,  and  so  gives  us  the  oppor- 
tunity. When,  then,  his  loving  heart  has  prepared,  and  his 
hand  has  brought  some  cross  for  us  to  bear,  let  us  know  that 
all  temptation  to  complain  and  resist  is  satanic,  and  let  us 
bear  it  with  patient  cheerfulness,  knowing  that  "-all  things 
work  together  for  good  "  to  his  people. 


&.  w.  ^ 


Must  Jesus  bear  the  cross  alone, 
And  all  the  world  go  free? 

No,  there  's  a  cross  for  every  one, 
And  there  's  a  cross  for  me. 


That  consecrated  cross  I  '11  bear 

Till  Christ  shall  set  me  free  ; 
And  then  go  home,  my  crown  to  wear, 

For  there  's  a  crown  for  me. 

Thomas  Shepherd  (al'eved). 


August  29. 


^irnon  Peter  anstoereti  antJ  saiti,  ^T^ou  art  tfje  Cfjrist, 
ti^e  ^ort  of  ti^e  litiriQ  (goti.  — Matt.  xvi.  16. 

TAi's  IS  the  work  of  God,  that  ye  believe  on  him  whofji  he  hath  sent. 
—  John  vi.  29. 

THUS  our  blessed  Lord  answered  the  people's  eager 
question,  "  What  shall  we  do,  that  we  might  work  the 
works  of  God  ?  "  Eternal  life,  then,  cannot  be  obtained,  as 
the  people  supposed,  by  "  works,"  at  all ;  but  only  by  faith. 
To  "  believe  on  him  whom  he  hath  sent "  is  our  one  primary 
work,  and  without  it  no  other  work  can  be  acceptable  to  him. 
A  tireless  following  of  Christ  for  loaves  and  fishes  is  not  "  the 
work  of  God,"  nor  a  wondering  admiration  of  his  peerless 
character  and  life,  nor  yet,  even,  a  fervent  prophesying  in 
his  name  and  a  working  again  of  his  greatest  miracles.  We 
must  begin  with,  "  I  believe  that  thou  art  the  Christ,  the  Son 
of  God,  which  should  come  into  the  world."  The  sole  object 
of  our  faith,  Jesus  must  also  be  all  to  our  faith,  —  our  "wis- 
dom and  righteousness  and  sanctification  and  redemption." 
But  "faith,  if  it  hath  not  works,  is  dead,  being  alone."  As 
the  body  needs  the  spirit,  and  trees  need  foliage  and  fruit  to 
proclaim  life,  so  the  Christian  must  justify  his  faith  to  others 
by  bringing  forth  the  "things  that  accompany  salvation." 
Indeed,  where  there  is  a  true  saving  faith,  its  "works"  will 
be  as  spontaneous  as  the  clear  streams  which  flow  softly  from 
a  living  fountain. 


=: ^ 


My  faith  looks  up  to  thee, 
Thou  Lamb  of  Calvary, 

Saviour  divine  ! 
Now  hear  me  while  I  pray  ; 
Take  all  my  guilt  away. 
Oh,  let  me  from  this  day 

Be  wholly  thine.  ray  palmer. 


August  30. 


iFor  nont  oi  m  libet!)  to  |}im0elf.  —  Romans  xiv.  7. 

IVoe  unto  the  world  because  of  offences  !  for  it  must  needs  be  that 
offences  come ;  but  woe  to  that  man  by  7uhom  the  offence  cometh  ! 
Wherefore  if  thy  hand  or  thy  foot  offend  thee,  cut  them  off,  and  cast 
them  from  thee :  it  is  better  for  thee  to  enter  into  life  halt  or  maimed, 
rather  thatt  having  two  hands  or  tzuo  feet  to  be  cast  into  everlasting  fire. 
—  Matt,  xviii.  7,  8. 

OUR  Lord  means  by  offences  stumbling-blocks,  which 
cause  men  to  fall  into  sin,  and  are  therefore  a  fruitful 
source  of  evil  in  the  world.  So  long  as  sin  and  Satan  have 
power  over  men  there  will  be  such  stumbling-blocks;  and 
although  it  is  the  Evil  One  who  thus  seeks  to  bring  dishonor 
on  Christ  and  his  cause,  yet  those  through  whom  he  acts  as 
agents  will  be  held  to  a  strict  account  for  resulting  evil. 

It  is  a  comforting  thought,  however,  that  God  can  and  does 
often  overrule  such  offences  for  good.  They  may  serve  to 
strengthen  Christian  character,  and  show  who  can  be  de- 
pended on  ;  and  yet  no  true  believer  should  knowingly  or 
willingly  become  a  tool  of  Satan  to  injure  Christ's  cause.  He 
should  be  ready  promptly  to  give  up  any  course,  practice, 
employment,  or  indulgence,  however  he  may  value  it,  which 
is  a  stone  of  stumbling  to  himself  or  others,  and  leads  to  sin. 

Let  us,  then,  never  persist  in  what  is  plainly  misleading  to 
persons  of  weak  faith,  and  causes  them  to  fall,  even  though 
it  may  not  be  in  itself  sinful.  Let  us  abandon  everything 
that  is  injurious  to  our  spiritual  life,  exposes  us  to  overpower- 
ing temptation,  and  is  a  serious  drawback  to  our  progress 
and  usefulness  as  Christians. 

I  must  the  fair  example  set ; 

From  those  that  on  my  pleasure  wait 

The  stumbling-block  remove  ; 
Their  duty  by  my  life  explain, 
And  still  in  all  my  works  maintain 

'I'he  dignity  of  love.  c.  wesley. 


August  31, 


tH^t  ILorti  ftnoinetfj  i]jz  fcoag  of  tlje  ticjftteou^. 
Psalm  i.  6. 

I  kno7U  thy  works,  and  thy  labour^  and  thy  patience,  and  ho7u  thou 
canst  not  bear  them  zuhich  are  evil :  and  thou  hast  tried  thet7i  which 
say  they  are  apostles,  and  are  not,  and  hast  found  them  liars : 

Nevertheless  I  have  somewhat  a<^ainst  thee,  because  thou  hast  left 
thy  first  love.  Remember  therefore  f7-om  whence  thou  art  fallen,  and 
repent,  and  do  the  first  luorks  ;  or  else  I  zuill  come  unto  thee  quickly, 
and  will  remove  thy  candlestick  out  of  his  place,  except  thou  repent. 
—  Rev.  ii.  2,  4,  5. 

THIS  declaration  of  God's  omniscience  is  to  impress  us 
with  the  fact  that  God  looks  beyond  the  professions, 
resolutions,  and  desires  of  his  people.  Many  of  these  are 
fair  and  earnest,  but  buds  and  blossoms  must  bring  fruit,  or 
they  live  and  die  to  no  purpose.  The  Master,  as  he  walks  in 
the  midst  of  his  Church,  discovers  everything.  He  looks  at 
the  internal  as  well  as  the  external.  It  is  zuork  which  devel- 
ops the  character.  Labor  in  the  Christian  life  is  not  pas- 
time ;  to  do  the  work  required  of  us  must  be  unto  weariness. 
The  sweat  of  the  face  is  the  result  of  the  labor  which  brings 
bread  to  the  hungry;  so  the  sweat  of  the  heart  is  found  in 
the  labor  unto  weariness  of  the  Christian.  Nothing  marks 
the  persevering,  successful  endurance  of  the  Christian  like  the 
patience  with  which  he  does  and  suffers  for  his  Lord. 

Our  Lord's  tenderness  prompts  him  first  to  commend  every 
good  act  of  theirs,  and  then,  as  a  warning,  to  condemn  what 
he  cannot  approve. 


Should  we  wander  from  thy  fold, 
And  our  love  to  thee  grow  cold, 
With  a  pitying  eye  behold. 
Lord,  forgive  and  save. 


September 


Z\)t  frimti  of  tjje  {jritifgroflm  .  .  .  rejoiceti)  grcatlg  he-- 
cause  of  t^e  ijriticsroom's  iioice,  —  jonNiii.  29. 

Ve  are  my  friends,  if  ye  do  whatsoever  I  command  yoii.  ^-  John 
XV.  14. 

EVERY  man  needs  a  friend.  No  one  can  live  alone.  He 
must  have  companionship,  or  life  would  be  a  dreary 
solitude.  But  it  must  be  a  true  friend;  a  false  friend  is 
worse  than  none.  The  flatterer,  who  tells  pleasant  false- 
hoods to  deceive,  can  work  more  mischief  than  the  worst 
enemy.  The  true  friend  is  one  who  sees  things  as  they  are, 
who  perceives  the  weaknesses  of  his  most  intimate  compan- 
ion, but  who  bears  with  his  infirmities  for  the  sake  of  all  in 
him  that  is  good. 

The  divine  Friend  may  be  ours  if  we  but  return  his  affec- 
tion. We  can  obtain  his  friendship  by  giving  him  our  own; 
and  this  we  are  to  prove  by  simple  trust  and  obedience. 
This  giving  up  of  ourselves  to  him  is  not  an  abdication  of 
our  personality,  an  adoption  of  the  Jesuit  rule  that  a  man 
must  become  a  cadaver  to  be  vitalized  and  animated  by  an- 
other intelligence  and  will  than  his  own.  Our  Master  asks 
not  for  the  dead  body,  but  for  the  living  soul ;  and  a  man  is 
never  so  full  of  life,  so  "vital  in  every  part,"  with  all  his 
faculties  strung  to  their  utmost  intensity,  as  when  he  gives 
himself  up  to  the  control  of  him  whose  service  is  perfect 
freedom.  Once  enter  into  this  new  life,  and  we  shall  find 
it  blessed  indeed. 


^s'^^^lfc^  .^.  <^^^zL^ 


Hail,  Prince  of  life,  forever  hail  f 

Redeemer,  Brother,  Friend  ! 
Though  earth  and  time  and  life  shall  fail, 

Thy  praise  shall  never  end. 


SAMUEL  MEDLEY. 


September  2. 


|^£  tjjat  cornet]^  to  (^oti  must  Mkht,  —  heb.  xi.  6- 

If  thoic  canst  believe,  all  things  are  possible  to  him  that  believeth.  — 
Mark  ix.  23. 

WHAT  inexhaustible  possibilities  lie  in  faith  !  God  him- 
self is  the  unseen  author  of  the  visible  universe,  and 
it  was  by  faith  that  the  worlds  were  framed,  so  that  things 
that  are  seen  were  not  made  of  things  that  do  appear. 

In  the  sublime  galaxy  woven  with  divine  hand  all  in  and 
through  the  eleventh  chapter  of  Hebrews,  the  light  that 
shines  from  every  star  is  faith. 

It  was  this  that  carried  Noah  across  the  flood.  It  was 
this  that  gave  strength  to  Moses  to  deliver  the  people  of 
God  from  Egypt,  to  train  them  in  the  wilderness,  and  to 
transfer  them  to  the  Promised  Land.  It  was  this  that  ena- 
bled Israel  to  hold  to  the  hope  of  the  promise  until  Jesus 
came.  This  animated  the  feeble  few  of  Galilee  to  carry  the 
gospel  to  the  perishing  world.  This  is  the  power  by  which 
every  sainted  Christian  has  triumphed  in  life  and  in  death 
and  entered  home  at  last.  Our  blessed  Saviour  is  himself 
the  author  and  the  finisher  of  faith. 

"If  thoii  canst  believe,  all  things  are  possible  to  him  that 
believeth." 


Lord,  I  believe  ;  but  oft  I  know 

My  faith  is  cold  and  weak. 
My  weakness  strengthen,  and  bestow 

The  confidence  I  seek. 

J.  R.  wreford. 


September  3. 


3So  lobe  Htxhz  one  another.  — Gal.  v.  13. 

Ve  call  me  Master  and  Lord:  and  ye  say  well;  for  so  I  am. 
If  I  then,  your  Lord  and  Master,  have  washed  yotir  feet,  ye  also 
ought  to  wash  one  another's  feet.  For  I  have  given  you  an  example, 
that  ye  should  do  as  I  have  done  to  you.  — John  xiii.  13-15. 

AN  Oriental  custom  is  made  to  teach  an  important  lesson, 
as  one  of  the  lowliest  offices  in  a  servant's  work  is 
performed  by  the  world's  great  Teacher.  By  a  reverse  of 
the  ordinary  method  the  Master  turns  servant  and  minister, 
and  washes  the  feet  of  his  disciples  and  puts  upon  them  the 
obligation  to  do  for  each  other  as  equals  the  service  he  had 
done  them  as  their  Lord.  Feet-washing  as  a  rite  of  hospi- 
tality is  no  longer  practised,  owing  to  the  changed  conditions 
of  life  and  society ;  but  the  example  of  love  and  humble 
ministration  to  our  fellow-beings  stands  for  our  perpetual 
imitation. 

With  such  an  example  we  need  not  deem  any  service  for 
humanity  too  lowly.  The  Master  has  ennobled  it  by  his 
divine  hand,  and  our  highest  dignity  in  spiritual  manhood 
is  attained,  when  like  him,  we  humble  ourselves  to  do  a 
generous  act  to  some  fellow-man.  The  mission  of  the  Lord's 
disciples  is  to  carry  the  means  for  mental  renovation  and 
moral  purification  to  all  who  need  it. 


^ 


^^-1^<UV. 


Kind  deeds  of  peace  and  love  betray 
Where'er  the  stream  has  found  its  way ; 
But  where  these  spring  not  rich  and  fair 
The  stream  has  never  wandered  there. 

DRUMMO.ND. 


September  4. 


I^e  leatietj)  me  htQitiz  tfte  still  Inaterg.  —  psalm  xxiii.  2. 

//"  (t;/^  vm/t  thirst,  let  him  come  unto  vie^  and  drink.  He  that 
believeth  on  me,  as  the  scripture  hath  said,  out  of  his  belly  shall  floxv 
rivers  of  living  water.  —  JoHlM  vii.  37,  38. 

STRONGER  symbol  of  intense  unrest  it  would  be  difficult 
to  find.  The  shipwrecked  sailor,  wave-tossed,  under 
the  burning  heat  of  tropical  sun,  knows  its  full  meaning. 
F'evered  blood,  throbbing  temples,  parched  lips,  burning 
throat,  swollen  tongue,  —  these  combine  to  produce  a  climax 
of  agony.  Than  extreme  thirst,  there  is  no  worse  physical 
torment.  It  wrings  from  the  divine  One  the  only  expression 
of  bodily  anguish  as  he  hangs  upon  the  cross.  "  I  thirst !  " 
This  is  the  viaterial  culmination.  Dives  looking  up  out  of 
his  place  of  torment  and  seeing  Lazarus  at  rest  in  Abraham's 
bosom,  begs  for  a  drop  of  water  to  cool  his  thirsting  tongue. 
Thirst,  thirst !  Fit  symbol  is  it  of  the  fevered  unrest  of 
a  sin-driven  soul.  But  what  if  a  bubbling  fountain  has  been 
opened  beside  the  way  .-^  Surely  thirsty  men  will  halt  and 
drink.  What  ecstasy  as  they  quaff  the  crystal  liquid  and 
lave  their  dusty  hands  and  bathe  their  weary  brows  !  But 
Christ  is  such  a  fountain  providentially  opened  beside  life's 
tortuous  way  for  thirsting  souls.  He  is  not  some  desert 
mirage,  but  a  "  well  of  living  water."  They  who  drink  of 
this  water  shall  cease  thirsting.  Art  thou  thirsty  ?  Hark  ! 
The  mighty  Christ  tenderly  calleth,  "  Come  unto  me  and 
drink ! " 


'^-hTVUL^ 


Come,  then,  with  all  your  wants  and  wounds, 

Your  every  burden  brine. 
Here  love,  unchanging  love  abounds, 

A  deep,  celestial  spring.  samuel  medlev  (aittrtd). 


September  5, 


?i|cal  me,  <3  3Lorti,  anti  31  sijall  be  f)caleti.— Jer.  xvii.  14. 

IVi/i  thoii  he  made  whole  ?  —  John  v.  6. 

OUR  text  presents  unto  us  another  one  of  those  incidents 
which  showeth  the  mercy  and  goodness  of  God,  and 
how  anxious  Christ  as  the  great  Physician  was  to  do  good, 
—  the  care  of  the  Shepherd  for  the  sheep,  the  Redeemer  for 
the  redeemed. 

The  great  drawback  to  the  world  is  that  it  fails  to  devise 
methods  to  fully  enhance  its  glory;  we  fail  to  find  out  in 
the  years  we  have  to  spend  upon  'the  earth  all  which  a  cu- 
rious mind  imagines.  If  anything  has  baffled  science,  it 
is  that  scientists  have  failed  to  discover  and  devise  methods 
to  enable  them  to  master  her  fully;  if  anything  has  created 
uneasiness  among  those  of  the  medical  world,  it  is  that  which 
has  hindered  a  successful  treatment  of  patients.  But  dis- 
similar to  all  of  these,  Christ,  the  healer  divine,  walks  into 
the  midst  of  many  maladies,  —  the  halt,  the  blind,  and  those 
afflicted  for  many  years,  —  saying.  Wilt  thou  be  made  whole? 
And,  behold,  him  who  accepted  his  overtures  of  mercy  and 
love  is  made  whole  from  that  hour.  The  length  of  time  he 
was  sick,  and  the  completeness  in  the  cure,  all  but  increases 
our  faith  in  him  whose  very  words  make  one  wise  unto  sal- 
vation, and  showeth  that  he  is  the  sinner's  friend,  and  would 
that  all  would  turn  unto  God  and  live. 


Q,a^  ^^o>^<^ 


The  great  Physician  now  is  near, 

The  sympathizing  Jesus  ; 
He  speaks,  the  drooping  heart  to  cheer, 

Oh,  hear  the  voice  of  Jesus  I 


September  6. 


3If  mir  fteart  conti£mn  us  not  tfjen  ftabe  inc  confitiena 

totoartl   (§fltJ.  —  I  John  iii.  21. 

7/"  //5^7^  (5r/V/cr  thy  gift  to  the  altar,  and  the7-e  rememberest  that  thy 
brother  hath  ought  against  thee  ;  leave  there  thy  gift  before  the  altar 
and  go  thy  way ;  first  be  reconciled  to  thy  brother,  and  then  come  and 
offer  thy  gift.  — Matt.  v.  23,  24. 

THE  enthusiasm  of  love  is  the  soul  of  devotion.  The  rap- 
ture of  heart  to  heart  communion  with  God  comes  only 
to  souls  fully  '•  reconciled  by  the  blood  of  the  cross."  We 
can  never  hope  to  have  God  at  peace  with  us  if  we  are  not  at 
peace  with  our  brother.  The  richest  gifts  and  sacrifices  will 
lie  like  Cain's  rotting  fruits  and  wilted  flowers  upon  the  altar, 
unaccepted,  if  we  are  conscious  of  being  unreconciled  to  our 
brother.  Holy  affections  must  conquer  all  personal  antipa- 
thies. The  injured  one  can  most  readily  and  easily  take  the 
first  steps  toward  reconciliation.  Jesus  was  made  a  sacrifice, 
and  his  last  words  upon  the  "  off ering  up  of  himself  "  were 
in  prayer  pleading  with  the  Father  for  his  enemies.  When 
our  religion  becomes  impassioned  with  Christ's  love,  like  a 
fire  fusing  and  refining  the  gold  from  the  dross,  we  will  waive 
aside  weak  formalities  and  travel  a  long  distance  to  conquer 
the  heart  of  our  brother.  When  reconciled,  our  offerings 
and  gifts  on  the  altar  will  become  "  a  sweet-smelling  savor" 
like  Abel's,  and  we  shall  hold  the  inward  testimony  of  the 
Holy  Spirit  that  we  "  please  God." 


^^^'^% 


>a,* 


Kindle  thou  the  sacrifice 

That  upon  my  lips  is  lying  ; 
Clear  the  shadows  from  mine  eyes, 

That,  from  every  error  flying, 
No  strange  fire  may  in  me  glow 
That  thine  altar  doth  not  know. 

From  the  German. 


September  7. 


jFrom  Jesus  Cfjrist .  .  .  tjjc  faitjful  iuitnegs.  —  Rev.  i.  5. 

/  yestis  have  sent  mine  angel  to  testify  unto  you  these  things  in  the 
churches.  I  atn  the  root  and  the  offspring  of  David,  the  bright  and 
morning  star.  —  Rev.  xxii,  i6. 

THE  Patmos  revelations  are  unique.  There  is  nothing  like 
them  in  the  literature  of  the  world.  Some  are  so  weird 
and  wild  as  to  seem  incredible,  —  the  fancies  of  an  opium- 
eater  rather  than  sober  and  stable  facts.  But  the  glorified 
Saviour  attests  their  truth  by  assuming  all  responsibility  for 
them,  —  "I  Jesus." 

Not  only  does  he  certify  this  apocalypse,  he  also  certifies 
himself  to  be  eminently  trustworthy.  "  The  sure  mercies  of 
David  "  was  a  covenant  phrase  in  the  early  times,  and  verily 
the  author  of  these  mercies,  as  well  as  their  splendid  product, 
could  not  deceive  his  people  by  playing  with  their  fears  or 
exaggerating  their  hopes.  Therefore,  my  soul,  do  not  dis- 
dain his  teachings  in  the  Church  and  in  thyself.  Heed  his 
warnings,  and  exult  in  his  promises.  Keep  on  trusting  him  ; 
what  thou  knowest  not  now  thou  shalt  know  hereafter. 
Earthly  life  may  be  lonelier  than  this  island  of  exile  in  the 
yCgean,  —  the  raptures  few  and  the  sobs  many;  but  if  Jesus 
shines  upon  thee  all  will  be  well. 

We  love  sweet  voices,  and  God  makes  them  mute ; 

We  hold  no  treasure  sure  to  last  a  day  ; 
We  fill  our  hearts  with  flowers  that  have  no  root; 

We  build  snow  huts  that  summer  melts  away; 
Yet  never  need  our  weak  lives  hopeless  roam, 

For  One,  descended  from  a  brighter  land, 
Who  came  to  save,  will  guide  his  children  home, 

And  keep  secure  all  trusted  to  his  hand. 


September  8. 


^z  forgettetl)  not  tfje  erg  of  tf)e  {)umble- —  Psalm  ix.  12. 

S/ia//  not  God  avenge  his  own  elect,  which  cry  day  and  night  iinto 
him,  though  he  bear  long  with  them  ? —  Luke  xviii.  7. 

SUCH  is  Christ's  application  of  his  story  of  the  unjust 
judge.  An  officer  of  the  law,  set  to  do  justice,  is  deaf 
to  the  appeals  of  a  poor  widow,  until,  wearied  by  her  impor- 
tunity, he  hears  and  heeds  to  be  rid  of  the  matter.  If  such 
be  the  conduct  of  an  iniquitous  magistrate,  how  certainly 
shall  our  compassionate  Father,  who  loves  every  member  of 
the  household  of  faith,  his  purpose  of  discipline  being  accom- 
plished, open  both  ear  and  hand  in  response  to  his  outcrying 
children. 

Our  enemies  are  many.  The  world  storms  upon  us.  The 
flesh  tempts  us.  Satan  is  inquisitive  and  ubiquitous.  Sor- 
row sits,  an  unbidden  guest,  at  the  hearthstone.  Death,  with 
hour-glass  and  scythe,  strides  across  the  threshold.  Feeble, 
affrighted,  dazed,  where  shall  we  look  1  What  shall  we  do  ? 
Look  up  !  Cry  out !  Keep  looking  up  !  Keep  crying  out ! 
It  is  only  a  question  of  time.  God  will  surely  appear  to  vin- 
dicate our  faith  and  deliver  our  soul. 


He  bows  his  gracious  ear, 

We  never  plead  in  vain; 
Then  let  us  wait  till  he  appear. 

And  pray,  and  pray  again. 

John  Newton. 


September  9. 


raf)at  must  3:  tjo  ta  hz  sabctj?  — acts  xvi.  30. 

Co  ye  into  all  the  world,  and  preach  the  gospel  to  every  creature. 
He  that  believeth  and  is  baptized  shall  he  saved ;  but  lie  that  believeth 
not  shall  be  davuied.  —  Mark  xvi.  15,  16. 

DUTY,  destiny,  are  the  impressive  words  suggested  and 
held  before  the  mind  with  growing  clearness  and 
power  by  this,  our  Lord's  last  command. 

The  duty  is  every  Christian's,  and  is  urged  by  the  alter- 
native eternal  destiny  of  every  unsaved  soul,  —  a  duty  whose 
obligation  will  not  be  lessened  until  every  creature  in  all  the 
world  has  heard  the  gospel,  and  either  accepted  or  rejected 
the  salvation  it  offers  ;  whose  discharge  means  the  telling 
simply  and  lovingly  to  the  guilty,  of  a  pitying  Saviour  ;  to 
the  penitent,  of  a  pardoning  Saviour;  to  the  troubled,  of 
a  peace-giving  Saviour;  to  the  sorrowing,  of  a  sympathizing 
Saviour  ;  to  the  helpless,  of  an  almighty  Saviour;  to  all  who 
will  come  unto  God  by  him,  of  a  welcoming  and  sufficient 
Saviour.  And  when  these  receive  and  trust  the  good  news 
and  believe  on  Jesus,  they  shall  be  saved  and  not  damned. 

How  startling  and  wonderful  that  the  eternal  destiny  of 
souls  already  condemned  should  turn  upon  the  faithfulness 
to  duty  of  those  who  are  saved !  How  stimulating  and  glo- 
rious the  results  and  rewards  of  patient  and  persevering 
obedience  to  our  Saviour's  parting  request,  souls  saved 
from  death,  and  they  by  whom  they  were  turned  unto  right- 
eousness shining  as  the  stars  forever  and  ever! 


Whosoever  heareth.  shout,  shout  the  sound  I 
Send  the  blessed  tidings  all  the  world  around  ! 
Spread  the  joyful  news  wherever  man  is  found, 
"  Whosoever  will,  may  come." 

p.  p.  Buss. 


September  io. 


Wi}t  ineapong  of  our  Warfare  are  not  carnaL 

2  Cor.  X.  4. 

/'///  7//  t/iy  sword  into  the  sheath  ;  the  nip  which  my  Father  hath 
given  me,  shall  I  not  drink  it?  —  John  xviii.  11. 

THE  servant  is  to  be  as  his  master.  That  kingdom  which 
is  "righteousness  and  peace  and  joy  in  the  Holy  Ghost" 
has  no  need  of  carnal  weapons.  How  evidently  out  of  place 
for  Peter  to  draw  his  sword  in  defence  of  one  at  the  mere 
recognition  of  whom  his  enemies  had  already  fallen  to  the 
ground !  The  condition  of  both  safety  and  power  is  obe- 
dience to  God's  perfect  will.  We  have  reason  to  fear  self- 
injury  far  more  than  injury  from  our  foes.  He  who  was 
ready  to  drink  the  cup  could  have  had  for  the  asking  "  more 
than  twelve  legions  of  angels." 

Let  us  adoringly  remember  that  the  cup  which  the  Saviour 
was  to  drink  was  the  full  cup  of  atoning  anguish.  Yet  the 
fact  that  it  was  presented  by  the  Father's  hand  gave  absolute 
assurance  it  was  to  become  the  cup  of  blessing  !  God  never 
lets  the  final  victory  go  against  either  himself  or  his.  We 
miss  triumphs  for  both  the  kingdom  and  ourselves  because 
we  are  not  willing  to  endure  suffering.  Redeemed  by  love's 
agony,  we  yet  shrink  from  whatever  will  cost  us  pain.  Saving 
our  life,  we  lose  it ! 


If  thou  the  cup  of  pain 

Givest  to  drink, 
Let  not  the  trembling  lip 

From  the  draught  shrink  ; 
So  by  our  woes  to  be 
Nearer,  O  God,  to  thee. 

Nearer  to  thee  I 

w.  w. 


September  ii. 


^nt0  pu  it  10  gite  ,  .  .  to  suffer  for  \}ie  safee. 
Phil.  i.  29. 

T/iese  things  saith  the  first  and  the  last,  which  was  dead,  and  is 
alive  ;  I  kncnu  thy  zuorks,  and  trilndation,  and  poverty  {but  thou  art 
rich).  .  .  .  Fear  none  of  those  things  which  thou  shall  suffer  :  .  .  . 
be  thou  faithful  tcnto  death,  ami  I  will  give  thee  a  crown  of  life. 
—  Rev.  ii.  8,  9,  10. 

NOT  one  of  the  "  seven  churches  in  Asia "  received  so 
high  a  commendation  from  "  the  faithful  and  true 
witness"  as  that  in  Smyrna;  yet  in  outward  condition  hers 
was  the  severest  lot.  Hers  to  suffer  rather  than  to  serve; 
to  endure  rather  than  to  conquer;  to  have  "tribulations" 
rather  than  triumphs.  Again  and  again  was  she  swept  over 
by  the  fires  of  persecution,  yet  they  did  not  consume  her. 

How  full  of  strength  and  cheer  these  words  to  such  a 
church !  The  assurance  of  a  reignmg  Lord,  having  all 
power  over  death  and  hell.,  "  the  first  and  the  last,"  "  that 
was  dead  and  is  alive  again."  "  No  weapon  that  is  formed 
against  her  shall  prosper."  After  trial  she  shall  come  forth 
victorious.  Her  light  shines  to-day!  Are  you  called,  dear 
child  of  God,  to  trial,  to  disappointment,  to  sorrow,  to  see 
others  reaping  while  you  are  laid  aside  .''  Remember,  "  they 
also  serve  who  only  stand  and  wait,"  that  the  highest  praise 
fell  to  Smyrna,  and  through  tribulations  patiently  endured. 


^I^JT.J'^ni 


Never  flinched  they  from  the  flame, 

From  the  torture  never; 
Vain  the  foeman's  sharpest  aim, 

Satan's  best  endeavor. 
For  by  faith  they  saw  the  land 

Decked  in  all  its  glory, 
Where  triumphant  now  they  stand, 

With  the  victor's  story. 

J.  NEALE  {Translatiou). 


September  12. 


ge  \}KiiZ  purifiEtJ  goiiv  gotils  in  ofecgmQ  t])e  trtiti}. 

I  Peter  i.  22. 

Sanctify  them  through  thy  truth :  thy  word  is  truth.  —  John 
xvii.  17. 

AS  our  blessed  Lord  was  himself  "  set  apart  and  sent  into 
the  world "  on  a  special  divine  mission,  it  is  not 
strange  that  he  should  pray  for  his  apostles  that  they  might 
be  sanctified, — set  apart  by  God  the  Father  to  their  divine 
work.  They  were  to  possess  and  proclaim  the  gospel  in  its 
fulness.  Neither  doctrinal  nor  preceptive  truths  must  be 
overlooked ;  they  must  be  impressed  with  the  authority  of 
their  calling  and  the  sublimity  of  their  work. 

All  sincere  believers  are  called  to  a  divine  service.  Our 
Lord's  prayer  includes  them.  Every  Christian  should  be 
a  living  gospel  and  the  propagator  of  spiritual  truth.  The 
growth  of  spiritual  life  and  the  steady  increase  of  spiritual 
power  depend  upon  our  belief  in  and  appropriation  of  the 
Word  of  God.  We  are  sanctified  by  the  Holy  Spirit  through 
belief  of  and  obedience  to  the  truth.  Our  sanctification 
must  mean  both  purity  of  character  and  enlightened  devotion 
to  Christ's  work.  Our  blessed  Lord  must  be  our  ideal  as  to 
the  one  and  our  example  as  to  the  other.  Rightly  appre- 
hending the  "  truth  as  it  is  in  Jesus,"  we  must  cheerfully 
make  it  known  to  others.  Let  the  warm,  vital  life  of  godli- 
ness be  manifest  in  our  conduct.  While  in  thought  we 
mount  heavenward,  in  deed  we  should  go  about  in  angelic 
labors. 


(l^^  J^.  ^fC^^^ce^uz:^. 


I  need  a  cleansing  change  within, 

My  life  must  once  again  begin. 

New  hope  I  need,  and  youth  renewed, 

And  more  than  human  fortitude  ; 

New  faith,  new  love,  and  strength  to  cast 

Away  the  fetters  of  the  the  past. 

HARTLY  COLERIDCIi. 


September  13. 


gour  gootinegs  is  as  a  marnins  clout(.  —  Rosea  vi.  4. 

Btit  he  that  rcceiveth  the  seed  into  sto7ty  places,  the  same  is  he  that 
heareth  the  word,  and  anon  with  joy  receiveth  it ;  yet  hath  he  not 
root  in  himself,  but  dureth  for  a  tvhile :  for  ivhen  tribulation  or 
persecution  ariseth  because  of  the  word,  by  and  by  he  is  offended. 
—  Matt.  xiii.  20,  21. 

IN  religion,  as  in  agriculture,  everything  depends  upon 
the  thoroughness  with  which  initial  processes  are  con- 
ducted. In  opening  the  way  for  the  reception  of  the  gospel, 
the  ploughshare  of  the  Spirit  must  be  permitted  to  go  deep 
enough  not  only  to  stir  the  thin  soil  of  emotion  which  lies 
upon  the  surface  of  the  "evil  heart  of  unbelief"  that  is  by 
nature  in  us  all,  but  to  upturn  and  remove  the  underlying 
rock  itself.  Only  thus  will  the  good  seed  of  the  kingdom 
find  its  way  into  that  deep  subsoil  where  the  conditions  of 
permanent  vitality  and  fruitful  development  can  be  found. 
No  mere  surface-work  will  do  here;  nothing  but  such  a 
radical  regeneration  as  shall  "  take  away  the  heart  of  stone 
out  of  the  flesh,"  —  such  as  shall  make  old  things  to  pass 
away  and  all  things  to  become  new.  Emotions  are  transient; 
only  principles  abide.  A  religion  that  flourishes  in  times  of 
revival  in  the  Church,  and  withers  as  soon  as  they  are  gone, 
is  a  miserable  cheat.  The  sooner  it  is  detected  and  re- 
nounced, the  better  for  the  soul. 


Dear  Lord,  and  shall  we  ever  live 

At  this  poor  dying  rate, 
Our  love  so  faint,  so  cold  to  thee, 

And  thine  to  us  so  great  .^ 

Watts. 


September  14. 


J^e  tjjat  fjatf}  pitg  upon  tf)c  poor  Untjetf)  unto  tjje  3LottJ, 

Prov.  xix.  17. 

Verily  I  say  mi  to  you,  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  my  brethren,  ye  have  done  it  unto  vie.  —  Matt.  xxv.  40. 

HOW  little  we  know  of  what  we  are  and  have  and  do  ! 
Faith  itself  does  not  remove  all  blindness  to  the  re- 
alities of  God's  kingdom.  Burning  though  be  our  zeal,  and 
unremitting  our  work,  the  veil  is  still  before  our  eyes,  and 
we  cannot  conceive  of  the  glory  of  our  calling.  Prompted 
by  the  love  of  Christ,  we  seek  to  remove  misery,  but  with 
our  Bibles  in  our  hands  and  hearts,  in  which  these  words  are 
so  clearly  written,  forget  that  all  the  time  it  is  really  the 
Lord,  and  not  merely  suffering  men,  whom  we  have  cherished 
and  comforted. 

How  constant,  too,  the  opportunity  for  such  service!  "The 
least  of  these  my  brethren ;  "  that  is,  the  very  lowest  in  knowl- 
edge, honor,  influence,  holiness  of  life.  Though  full  of  faults, 
he  is  still  a  brother  in  whom  Christ  dwells,  and  through 
whom  Christ  comes. 

Homer  tells  of  Ulysses  dwelling  for  a  time  unknown  in 
his  Ithaca,  a  beggar,  abused,  insulted,  struck  by  some  of 
his  people  but  kindly  treated  by  others,  until  the  hour  when 
all  had  been  tested  came,  and  the  dishonored  beggar  was 
found  to  be  the  absent  lord.  The  King  is  here,  and  this 
very  day  he  walks  our  streets  and  enters  our  homes.  Happy 
they  who  even  though  they  do  not  recognize  him,  give  him 
the  sympathy  of  their  hearts,  and  freely  administer  of  what- 
ever they  have. 

Oh,  may  our  sympathizing  breasts 

The  generous  pleasure  know 

Kindly  to  share  in  others'  joy, 

And  weep  for  others'  woe  ! 

PHILIP  Doddridge. 


September  15. 


Bci)oltJ,  to  oljeg  12  better  tj^an  sacrifice.  —  i  Sam.  xv.  22. 

My  meat  is  to  do  the  will  of  him  that  sent  me^  and  to  finish  his 
7uork.  —  John  iv.  34. 

HUNGRY,  thirsty,  and  weary,  Jesus  comes  at  noon-day 
to  the  well  of  Samaria.  He  finds  rest  in  labor,  drink 
in  holy  converse,  and  food  in  bringing  a  lost  soul  to  God. 

Not  only  do  physical  conditions  affect  the  spiritual  life, 
but  in  a  larger  degree  than  we  are  wont  to  imagine,  spiritual 
conditions  affect  the  physical  life.  Bodily  ailments  depress 
the  spirit;  spiritual  exercise  invigorates  the  body.  The 
entire  man,  body  and  soul,  feels  the  refreshing  and  stimu- 
lating influence  of  close  companionship  with  God  in  will  and 
work.  The  servant  of  God  forgets  his  bodily  wants  in  the 
joy  of  becoming  the  channel  through  which  God  flows  into 
other  lives. 

These  words  are  not  spoken  concerning  a  purely  personal, 
unrelated  experience.  Jesus  does  not  find  his  food,  in  this 
instance  at  least,  in  contemplation  or  self-inspection.  He 
does  God's  will  and  accomplishes  God's  work,  with  a  sinful 
woman  as  the  object  in  which  his  activity  centres.  It  is  not 
enough  that  we  know  God's  will.  The  blessed  truths  of  reve- 
lation will  not  be  food  to  us  except  as  we  assimilate  those 
truths  by  our  activity.  The  soul  has  its  laws  of  develop- 
ment and  growth.  One  of  the  chief  of  these  laws,  the  law 
of  labor,  is  given  divine  emphasis  in  the  words  before  us. 


Help  us  through  good  report  and  ill 

Our  daily  cross  to  bear, 
Like  thee  to  do  our  Father's  will, 

Our  brother's  grief  to  share. 

John  H.  Gurney. 


September  i6. 


2r|}er£fore  sjjall  tfjeg  cat  of  tfje  fruit  of  tjjeir  oiun  loag. 

Prov.  i.  31. 

/  am  come  a  light  into  the  world,  that  whosoever  believeth  on  me 
should  not  abide  in  darkness.  And  if  any  7nan  hear  ?ny  words,  and 
believe  not,  I  judge  him  not :  for  I  catne  not  to  judge  the  world,  but  to 
save  the  world.  —  John  xii.  46,  47. 

DARKNESS  is  just  the  word  for  both  the  present  and 
the  future  without  Christ.  Light  is  the  word  to  de- 
scribe what  he  does  for  us  when  we  come  to  him.  "  He  is 
the  true  light  which  Hghteth  every  man  that  cometh  into  the 
world."  He  lights  up  life's  path  with  an  example  of  what 
man  should  be  and  do.  His  is  the  hght  which  reveals  the  way 
of  salvation.  Till  we  come  to  him,  we  see  our  sins  as  scar- 
let and  as  crimson;  when  we  have  come  to  him  they  become 
white  as  snow,  for  "  the  blood  of  Jesus  Christ  his  Son  cleans- 
eth  us  from  all  sin."  He  lights  up  heaven,  and  tells  us  that 
there  God  shall  wipe  away  all  tears.  He  lights  up  earth  by 
telling  us  that  all  power  is  given  him  in  heaven  and  on  earth, 
and  that  he  will  be  with  us  to  the  end.  Are  trials  many  and 
severe.''  Do  not  forget  the  light  which  comes  from  Geth- 
semane,  the  judgment  hall,  the  cross.  He  not  only  taught 
patience  and  forgiveness,  he  was  patient,  he  forgave.  Re- 
member that  he  came  not  to  judge,  but  to  save.  It  is  not  his 
wrath,  but  our  unbelief,  which  condemns  us. 


S/      X^-^^L^CiA^, 


Jesus,  my  hope,  my  rock,  my  shield. 

Whose  precious  blood  was  shed  for  me  ! 

Into  thy  hands  my  soul  I  yield  ; 
I  come  to  thee. 

CHARLOITE  ELLIOTT. 


September  17. 


3L£t  lis   not   lobe    in   toartj,  neiti^cr   in  tongue;   but  in 
tecti  ant)  m  trutfj.  — i  John  iii.  i& 

Giz't'  me  to  drink.  —  John  iv.  7. 

IT  is  Jesus  who  asks  this.  It  was  asked  of  one  who  could 
supply  the  physical  need.  It  was  comparatively  a  little 
thing  for  which  he  asked,  but  the  woman  of  Samaria  found 
that  he  who  thus  asked  could  give  the  water  of  life,  which 
would  quench  the  thirst  of  the  soul. 

Jesus  asks  still,  "  Give  me  to  drink,"  and  though  we  may 
not  be  able  to  quench  the  physical  thirst  of  the  Son  of  man, 
we  may  minister  to  him  by  ministering  in  his  name  to  others, 
for  we  have  his  own  word,  "  Inasmuch  as  ye  did  it  unto  one 
of  the  least  of  these  my  brethren,  ye  did  it  unto  me." 

The  request  is  one  to  which  every  one  can  accede.  Not 
in  the  largeness  of  the  gift  lies  its  value,  but  in  the  spirit 
which  prompts  it.  The  cup  of  water  only,  if  given  for 
Christ's  sake  and  for  very  love  to  him,  he  will  always  regard 
as  for  himself. 

There  are  wearied,  burdened,  bruised,  and  sorrowing  ones 
of  earth  to  whom  we  can  minister,  there  are  thirsting  ones  to 
whom  we  can  bring  the  "  cup  of  salvation  ;  "  and  they  who 
thus  give  Jesus  to  drink  shall  from  him  receive  the  "gift  of 
God,"  even  the  "  living  water  which  springeth  up  into  ever- 
lasting life." 


y^yi^AA^Oi^  ^ 


May  each  child  of  thine  be  willing, 
Willing  both  in  hand  and  heart, 

Every  law  of  love  fulfilling, 
Every  comfort  to  impart ! 


Godfrey  Turing. 


September  i8. 


0  genti  out  ttg  Itg^t  anti  tf)g  trutij :  let  tjem  leati  me. 

Psalm  xliii.  3. 

T/ih  is  the  coitdejnuation,  that  light  is  come  into  the  worlds  and 
men  loved  darkness  rather  than  light,  because  their  deeds  were  evil.  — 
John  iii.  19. 

CHRIST,  who  is  at  once  the  Son  of  God  and  the  Son  of 
man,  uttered  a  truth  whose  subHmity  stands  without  a 
parallel,  when  he  said,  "  I  am  the  light  of  the  world."  Light 
and  life,  like  grace  and  truth,  came  by  Jesus  Christ,  the  true 
light  which  lighteth  every  man  that  cometh  into  the  world. 
"  All  other  lights  lead  but  to  bewilder  and  dazzle  but  to  blind." 
But  in  his  light  we  see  light  revealing  at  once  the  exceed- 
ing sinfulness  of  sin  and  the  infinite  beauty  of  holiness,  the 
deepening  darkness  of  the  path  that  leads  away  from  God, 
and  the  growing  brightness  of  the  way  that  brings  us  back  to 
our  Father's  house.  The  mischief  and  the  misery  of  unbe- 
lief is  that  in  its  love  of  darkness  and  its  hatred  of  light,  in 
its  rejection  of  Christ  and  its  retention  of  sin,  the  soul  is  led 
to  refuse  that  which  above  all  else  it  needs  the  most,  and  to 
cling  to  that  which  multiplies  its  sorrows  and  hastens  its 
ruin.  With  a  yearning  tenderness  like  unto  that  with  which 
a  grieved  yet  loving  father  laments  the  folly  of  a  wayward 
child,  the  dear  Lord  addresses  the  sons  and  daughters  of  un- 
belief, whose  unwise  choice  is  the  fruitage  of  their  evil  deeds, 
and  tells  them  that  impenitence  writes  its  own  condemnation, 
invites  its  own  sentence,  and  aggravates  its  own  eternal 
doom. 


^^ 


^'^'^  ^K^ 


Lord,  I  believe  ;  thy  power  I  own, 
Thy  word  I  would  obey. 

I  wander  comfortless  and  lone, 
When  from  thy  truth  I  stray. 


J.    R.   WRUrORD. 


September  19. 


5^farkm  tiiligmtlu  unto  tnc,  anti  rat  2^  tj}at  iiif)icf)  10 

QOOtl.  — Isaiah  Iv.  i. 

Verily^  verily,  I  say  unto  you,  Moses  gave  you  not  that  bread  frofn 
heaven  ;  Init  viy  Father  giveth  you  the  true  bread  from  heaven.  For 
the  bread  of  God  is  he  which  cometh  down  from  heaven^  and  giveth 
life  unto  the  world.  —  JOHN  vi.  32,  33. 

THERE  is  a  difference  in  the  gifts  from  heaven.  Some 
obtain  physical  blessings  and  seek  no  more.  "  Your 
fathers  did  eat  manna  and  are  dead."  Some  seek  the  hidden 
manna,  and  receiving  the  true  "  gift  of  God  "  never  die,  for 
they  feed  on  Christ. 

"  Moses  gave  not,  no  man  gives,  the  bread  from  heaven." 
Praise  not  men  because  they  are  God's  agents,  but  give  God 
the  glory.  Seek  not  inspiration  from  man,  but  drink  from  the 
fountain-head.  Moses,  David,  Paul,  the  noblest  men  dead  or 
Jiving,  are  as  nothing  to  the  Bread,  the  Word,  which  came 
down  from  heaven.  Go  to  Christ,  follow,  lean  upon  him  ;  let 
no  mail  come  between  you  and  your  Master. 

"  The  Father  giveth  you."  Does  he  ?  He  stands  offer- 
ing; have  you  accepted  the  food.?  His  hand  is  stretched 
out ;  have  you  grasped  it  .-* 


/ C^-c4si^^<.AJty^  /jey 


Very  bread,  good  Shepherd,  tend  us  ; 
Jesus,  of  thy  love  befriend  us ; 
Thou  refresh  us,  thou  defend  us, 
Thine  eternal  goodness  send  us 
In  the  land  of  life  to  see. 
Thou,  who  all  things  canst  and  knowest, 
Who  on  earth  such  food  bestowest, 
Grant  us  with  thy  saints,  though  lowest, 
Where  the  heavenly  feast  thou  showest, 
Fellow  heirs  and  guests  to  be. 


H.  W.   Bakkr. 


September  20. 


en  3tQm  tarn  glorificti,  tfjm  rEmembercti  ti^eg. 
John  xii.  i6. 

But  the  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father  will 
send  ift  my  natne,  he  shall  teach  you  all  things,  and  bring  all  things 
to  your  remembrance,  tvhatsoever  I  have  said  unto  you.  —  John 
xiv.  26. 

HOW  imperfect  is  our  apprehension  of  things  heavenly, 
and  how  defective  our  recollection  of  them  !  Poor 
scholars  are  we  in  God's  school,  with  our  slow  learning  and 
quick  forgetting,  if  left  to  ourselves.  Most  precious  then  is 
our  Lord's  assurance  of  the  help  of  the  Holy  Spirit,  so  that 
we  shall  not  fail  to  attain  and  retain  that  knowledge  of  his 
teachings  which  is  vital  to  the  welfare  and  peace  of  our  souls, 
and  which  enthrones  him  in  our  hearts. 

How  cheering  also  the  thought  of  the  completeness  of  the 
Spirit's  teaching,  —  covering  the  "  all  things  "  of  Christ,  as 
twice  declared  in  this  one  verse.  So  large  is  his  love  for  us 
that  he  can  never  be  content  with  anything  small  in  his  treat- 
ment of  us.  Thus  taught  by  the  Holy  Ghost,  we  shall  choose 
truth  rather  than  error,  and  ever  delight  therein.  Having 
clearly  and  constantly  in  mind  our  loving  Saviour,  we  shall 
learn  consolation  in  sorrow,  patience  under  suffering,  courage 
amid  conflict,  and  fidelity  in  love  and  service,  even  unto 
death.  And  so  shall  this  adorable  Holy  One  be  unto  us  in- 
deed "  the  Comforter." 


Remember  that  a  world  unseen 
Is  round  thee  everywhere  ; 

That  he  alone  is  truly  blest 
Whom  God  hath  in  his  care ; 

Whom  his  good  Spirit,  by  his  might, 

Is  leading  in  a  pathway  bright. 


BRAMELD. 


September  21. 


lEberg  one  of  us  sfjall  giije  account  of  ftimgelf  to  (ioti. 
Romans  xiv.  12. 

/4;/(/  cast  ye  the  unprofitable  servant  into  outer  darkness:   there 
shall  be  weeping  and  gnashing  of  teeth.  —  Matt.  xxv.  30. 

THE  "unprofitable  servant"  did  not  meet  his  fearful 
doom  through  accident,  sudden  temptation,  necessity, 
or  lack  of  knowledge.  He  admits  he  knew  the  character 
of  his  lord  and  what  would  be  the  natural  result  of  his  own 
negligence.  And  now  our  loving  Master  holds  this  picture 
before  our  eyes  that  we  may  escape  that  servant's  doom. 
This  closing  sentence  is  one  of  the  beacon  lights  kindled  by 
the  hand  of  love,  to  warn  men  against  the  infatuation  of  sin 
that  pushes  them  on  to  ruin.  Love  divine  stands  before 
men  to-day  who '' k7ww  their  Lord's  will  and  do  it  not," 
seeking  their  salvation.  It  will  woo  or  warn,  draw  or  drive, 
inspire  hope  or  waken  dread,  promise  peace  to  the  troubled 
or  sting  a  torpid  conscience  into  life,  speak  in  "  the  still 
small  voice  "  or  thunder  in  the  storm,  and  while  pointing 
the  weary  to  the  rest  in  heaven,  it  will  dare  to  tell  the  care- 
less of  the  horrors  of  hell. 


See  the  Judge,  our  nature  wearing, 

Clothed  in  majesty  divine  ! 
You  who  long  for  his  appearing, 

Then  shall  say,  "This  God  is  mine  !  " 

Gracious  Saviour, 
Own  me  in  that  day  for  thine  ! 

Jon>j  Newton. 


September  22. 


Before  jonour  10  l)umilitjj.  —  Prov.  xv.  33. 

And  whosoever  shall  exalt  himself  shall  be  abased ;  and  he  that 
shall  humble  himself  shall  be  exalted.  —  Matt,  xxiii.  12. 

THIS  is  one  of  the  favorite  sayings  of  our  blessed  Lord. 
It  teaches  that  exaltation  through  humility  is  the  law 
of  spiritual  life.  The  Hfe  of  Christ  is  an  exemplification  of 
this  great  principle.  Saint  Paul  writes,  "  He  humbled  him- 
self and  became  obedient  unto  death,  even  the  death  of  the 
cross.  Wherefore  God  hath  highly  exalted  him,  and  given 
him  a  name  which  is  above  every  name."  Humility  is  the 
right  estimate  of  ourselves;  it  is  the  ascendency  of  truth  in 
the  soul.  Consequently,  all  spiritual  life  must  have  its  be- 
ginnings in  humility. 

Though  the  believer  may  be  almost  overwhelmed  on 
account  of  his  littleness  and  unworthiness  standing  in 
the  searching  sight  of  the  eternal  Light,  yet  humility  is 
consistent  with  the  loftiest  aspirations  and  the  highest 
achievements. 

The  humble  find  forgiveness  and  peace  through  the  cross, 
and  discover  surpassing  sources  of  life  and  exaltation  in 
the  fatherhood  of  God,  in  the  brotherhood  of  Jesus,  in  the 
indwelling  of  the  Holy  Ghost.  Through  humility  the  soul 
is  emptied  of  self  and  filled  with  the  divine  fulness,  and  so 
he  that  humbleth  himself  is  exalted. 

Thy  home  is  with  the  humble,  Lord  ! 

The  simple  are  the  blest. 
Thy  lodging  is  in  childHke  hearts, 

Thou  makest  there  thy  rest. 

Dear  Comforter  !  eternal  Dove  ! 

If  thou  wilt  stay  with  me, 
Of  lowly  thoughts  and  simple  ways 

I  '11  build  a  house  for  thee. 


September  23. 


2rje  ILorti  f)at6  anomteti  me  ...  10  proclaim  libcrtg  ta 
tf)e  raptities.  —  Isaiah  Ixi.  i. 

^«</  ought  fiot  this  zuottian,  being  a  daughter  of  Abraham,  whom 
Satan  hath  bound,  lo,  these  eighteeJi  years,  be  loosed  from  this  bond 
on  the  sabbath  day  f  —  LuKE  xiii.  i6. 

CHRIST  healed  this  woman  on  the  Sabbath  day  and  in 
the  synagogue.  The  ruler  of  the  synagogue  became 
indignant,  as  if  Christ  had  committed  some  heinous  sin.  The 
miracle  of  Christ  and  his  mercy  to  this  poor  woman  were 
nothing  to  this  Pharisee  compared  to  a  custom  or  ordinance. 
Christ  appeals  to  a  custom  or  common  practice  among  the 
Jews,  of  watering  their  catde  upon  the  Sabbath  day,  and 
applies  this  act  of  mercy  to  the  greater  need  of  this  woman. 

She  was  "a  daughter  of  Abraham,"  their  sister,  —  a  rela- 
tion which  they  should  recognize  as  not  belonging  to  the 
cattle.  Why  not  be  as  merciful  to  her  as  to  a  beast.'*  It  is 
so  to-day.  Cattle  can  rest  on  the  Sabbath,  but  servants 
must  work. 

She  was  "bound  by  Satan;  "  hence  this  miracle  was  more 
than  an  act  of  mercy  to  the  woman.  It  was  piety  toward 
God,  as  it  broke  the  power  of  Satan.  She  had  been  in  this 
deplorable  condition  for  eighteen  years  ;  why  delay  a  single 
day  longer,  and  add  to  her  misery  ?  Now  is  the  great 
opportunity. 

Christ  spent  his  Sabbaths  in  the  synagogues,  and  thus  gave 
his  testimony  to  the  duty  and  importance  of  public  worship ; 
and  he  healed  on  the  Sabbath  day,  teaching  us  that  acts  of 
mercy  and  charity  belong  to  the  Sabbath  and  to  the  true 
worshipper. 


And  didst  thou  pity  mortal  woe, 
And  sight  and  health  restore  } 

Then  pity,  Lord,  and  save  my  soul 
Which  needs  thy  pity  more 


Mrs.  Amelia  avakeford. 


September  24. 


^0  our  3lort)   Jfsus  Cfjrigt  !jatf)  sfjeiricti  me. 

2  Peter  i.  14. 

Whither  I  go,  thou  canst  notfolloiv  7ne  now  ;  but  thou  shalt  follow 
me  afterwards.  — John  xiii.  36. 

THE  Master  was  ending  his  mission  and  passing  to  the 
grave.  The  disciple  could  not  foresee  the  path  through 
suffering  and  death  to  glory,  and  asking  "  whither  "  his  Lord 
was  going,  desired  to  follow.  The  nature  and  extent  of  fol- 
lowing Christ  require  tuition  and  experience,  which  alone 
fortify  us  with  grace  and  strength  to  follow  him  closely  in 
the  full  spirit  and  conditions  of  his  life.  Peter  thought  he 
was  ready  to  do  this  at  once  ;  the  Lord  said,  "  Not  now,  but 
afterwards."  Dearly,  richly  learned  he  what  that  meant, 
when  he  wrote,  "  Christ  suffered  for  us,  leaving  an  example 
that  we  should  follow  his  steps;  that  we  being  dead  to  sin, 
should  live  unto  righteousness." 

''Not  now;"  the  path  of  vicarious  suffering  Christ  must 
tread  alone.     We  cannot  follow  him  there. 

"  Afterwards ;  "  since  his  bleeding,  blessed  feet  have 
passed  up  to  the  crown  heights  of  God,  we  may  and  must 
follow,  not  asking  "whither,"  or  halting  before  the  presence 
of  suffering,  or  blanched  by  fear  of  enemies,  but  counting  it 
joy  to  suffer  in  his  behalf;  through  good  or  through  evil  re- 
port, to  plant  our  feet  in  his  own  footprints,  let  them  lead 
us  where  they  will. 

Once  his  disciple,  ever  "afterwards"  follow  in  life,  in 
death ;  then  "  afterwards  "  in  the  paths  of  glory,  you  shall 
"follow  the  Lamb  whithersoever  he  leads." 


Thy  way,  not  mine,  O  Lord, 
However  dark  it  be  I 

Lead  me  by  thine  own  hand  ; 
Choose  out  the  path  for  me. 


September  25. 


Btjolti,   tbc  ilorti   (3ot3   inill  come:  ,  ,  ,  ]}i&  reinarti   is 
toltf)    Jim.  —  Isaiah  xl.  lo. 

Blessed  ai'e  those  servants,  7vhom  the  lord  when  he  cometh  shall 
find  luatching:  verily  I  say  imto  yon,  that  he  shall  gird  himself,  and 
make  them  to  sit  do7vn  to  meat,  andzvill  come  forth  and  serve  them.  — 
Luke  xii.  yj. 

OUR  Lord  here  emphasizes  the  importance  of  an  un- 
broken, progressive  life  of  obedience  to  the  end.  He 
gives  notice  that  such  h'fe  is  the  true  and  decisive  test  of 
loyalty  to  him.  He  impliedly  says  to  all  his  servants,  Hav- 
ing engaged  with  me,  I  assign  you  to  life  service.  I  make 
no  provision  for  leave  of  absence,  I  grant  no  vacations; 
but  I  give  assurance  of  profits  to  all  who  serve  faithfully, — 
profits  more  than  equivalent  for  the  service  rendered. 

Absent  for  an  indefinite  period,  the  Lord  puts  his  servants 
in  charge  of  his  house  with  instructions  to  continue  the  work 
commenced  and  guard  circumspectly  all  his  interests  till  he 
return. 

The  day  of  his  return  he  does  not  reveal,  but  his  servants 
are  assured  that  he  will  come  ;  that  when  he  comes  their 
service  shall  end  and  their  profits  be  realized.  Then  to  each 
servant  whom  he  finds  "watching'' — with  house  in  order, 
with  lamp  burning,  and  with  hand  on  the  door  ready  to  open 
to  him  —  he  will  say,  "Well  done,  good  and  faithful  ser- 
vant;" go  now  to  my  table  and  I  will  serve  you;  "enter" 
now  "  into  the  joy  of  thy  Lord." 


We  long  to  hear  thy  voice, 
To  see  thee  face  to  face; 

To  share  thy  crown  and  glory  then, 
As  now  we  share  thy  grace. 


September  26. 


.Smitten  of  (^otj,  anti  afiOlicteti.  —  Isaiah  liii.  4. 

My  God,  my  God,  why  hast  thou  forsaken  me? — Matt,  xxvii.  46. 

STRANGEST  as  well  as  saddest  words  ever  uttered. 
The  spotless  Son  of  God  passing  into  the  hidings  of 
his  Father's  face,  experiencing  that  sickening  sense  of  utter 
desolation,  forsaken  of  God  and  man ;  and  this  that  he 
might  know  sin's  utmost  ruin,  that  man  might  know  love's 
utmost  salvation.  Herein  is  love,  not  that  we  loved  him, 
but  that  he  loved  us  and  gave  himself  for  us.  He  took 
upon  his  broad  sympathies  the  burden  of  a  fallen  world's 
sins  and  sorrows,  hiding  his  Father's  face,  darkening  the 
heavens,  and  rolled  it  off  with  a  bloody  sweat  and  an  ex- 
piring groan,  that  guilty  man  might  be  saved  both  the  one 
and  the  other.  He  took  man's  place  in  the  darkness  of  sin 
and  death  that  man  might  take  his  place  in  the  light  of  holi- 
ness and  life.  He  was  abandoned  of  God  that  man  might 
be  accepted.  He  went  down  to  hell  that  man  might  ascend 
to  heaven.  The  philosophy  is  hidden,  the  fact  is  revealed. 
And  thank  God  the  fact  is  all  we  need  to  know  for  cur 
present  peace  or  future  welfare.  Let  us,  therefore,  grate- 
fully accept  the  fact  that  "Him  who  knew  no  sin  he  made 
to  be  sin  on  our  behalf,  that  we  might  become  the  righteous- 
ness of  God  in  him." 


Weary  sinner,  keep  thine  eyes 

On  the  atoning  sacrifice. 

There  the  incarnate  Deity 

Numbered  with  transgressors  see; 

There  his  Father's  absence  mourns, 

Nailed,  and  bruised,  and  crowned  with  thorns. 

TOPLADY. 


September  27. 


3^e  gj^all  i^abc  jutigmcnt  toiti^out  mrrcg,  tftat  jatfj  gj^einetj 

no    mcrcg.  —James  ii.  13. 

And  his  lord  taas  wroth,  and  delivered  him  to  the  torf/ientors,  till 
he  should  pay  all  that  was  due  unto  him.  So  likewise  shall  my 
heavenly  Father  do  also  unto  you,  if  ye  from  your  hearts  forgive  7iot 
every  one  his  brother  their  trespasses.  —  Matt,  xviii.  34,  35. 

THE  merciful  man  shows  mercy,  not  in  the  hope  of  receiv- 
ing mercy,  but  because  mercy  is  an  element  inwrought 
into  the  fibres  of  his  moral  being.  The  gospel  regards  the 
acts  of  the  life  as  evidential  of  the  state  of  the  heart.  The 
unmerciful  servant  was  "  delivered  to  the  tormentors  until  he 
should  pay  all  that  was  due,"  not  simply  on  account  of  a 
single  heartless  act,  but  because  that  act  was  the  evidence  of 
his  possession  of  an  unmerciful  disposition.  With  the  infallible 
Judge  it  is  the  state  of  the  heart  which  secures  acquittal  or 
condemnation.  Disciples  of  Christ  therefore  need  to  ex- 
amine their  hearts  to  know  of  what  spirit  they  are.  Further, 
their  lives  should  clearly  show  that  they  have  practically 
learned  the  lessons  taught  them  in  the  application  of  this 
parable.  These  are,  —  that  the  mercy  sinners  receive  from 
God  should  evidence  itself  in  acts  of  mercy  toward  their 
fellow-creatures ;  that  a  life  lacking  in  mercy  is  proof  of  the 
falsity  of  a  profession  of  religion ;  that  they  who  seek  for- 
giveness from  God  must  be  willing  to  forgive  men ;  and  that 
the  prayer  of  the  unmerciful  is  vanity  and  their  condemnation 
a  certainty.  The  gospel  requires  not  only  that  men  "do 
justly,"  but  also  that  they  "love  mercy."  .. 


Oh,  give  us  hearts  to  love  like  thee  ! 

Like  thee,  O  Lord,  to  grieve 
Far  more  for  others'  sins,  than  all 

The  wrongs  that  we  receive.  sir  e.  denny. 


September  28. 


jFoUotocrs  of  @0tJ,  as  tear  cftilbrm.  —  Eph.  v.  i. 

Ajid  whefi  ye  stand  praying,  forgive,  if  ye  have  ought  against  any : 
that  your  Father  also  which  is  iji  heaven  may  forgive  yon  yonr  tres- 
passes. But  if  ye  do  not  forgive,  tieither  will  yoiir  Father  ivhich  is  in 
heaven  forgive  your  trespasses.  —  Mark  xi.  25,  26. 

IT  is  easy  to  forgive,  when  we  know  ourselves  forgiven  for 
Jesus'  sake.  Whatever  our  posture  in  prayer,  we  must 
confess  that  we  owe  our  Lord  more  than  ten  thousand  talents, 
and  have  nothing  to  pay.  Freely  forgiven,  because  of  the 
divine  compassion,  and  the  redemption  purchased  by  Christ 
applied  to  us  by  his  Holy  Spirit,  we  have  neither  hand  nor 
heart  to  take  by  the  throat  our  fellow-servant,  who  owes  us 
an  hundred  pence. 

And  yet  we  are  not  forgiven  because  we  forgive  those  who 
trespass  against  us.  We  are  taught  to  pray,  "  Forgive  us  our 
debts  as  we  forgive  our  debtors."  But  the  rule  of  forgiving 
and  being  forgiven  is  in  these  words  of  the  Holy  Spirit:  "  Be 
ye  kind  one  to  another,  forgiving  one  another,  even  as  God, 
for  Christ's  sake,  hath  forgiven  you  "  (Eph.  iv.  32). 

Is  there  a  hmit  to  forgiveness  t  Yes,  even  to  God's  (Mark 
iii.  29). 

And  to  ours.''  Yes,  again  (Matt,  xviii.  15-17,  21,  22,  and 
Luke  xvii.  3,  4). 

Yet  we  are  to  love  our  enemies,  who  will  not  let  us  forgive 
them  (Matt.  v.  44,  45). 


Think  gently  of  the  erring  one  ! 

And  let  us  not  forget, 
However  darkly  stained  by  sin, 

He  is  our  brother  yet. 


September  29. 


E\}z  onlg  begotten  SSon  .  .  .  fje  ftati)  tJeclaretJ  tint. 

John  i.  i8. 

A//  things  are  delivered  to  me  of  my  Father :  and  no  man  knoweth 
who  the  Son  is,  hit  the  Father  ;  attd  who  the  Father  is,  but  the  Son, 
and  he  to  whom  the  Son  will  reveal  him.  —  LuKE  x.  22. 

WHO  is  the  Father?  We  know  not.  He  is  the  focus 
of  all  that  is  high  and  good. 

Who  is  the  Son?  We  know  not;  the  focus  of  all  that  is 
divine  in  human  history  and  in  the  history  of  each  of  us. 

What  is  the  relation  of  the  Father  and  the  Son  ?  Open, 
each  to  each. 

What  is  the  knowledge  here  spoken  of,  —  a  thing  of  defi- 
nitions ?  No,  of  consciousness.  It  is  a  fellowship  with  the 
Father  and  with  his  Son  Jesus  Christ.  Through  it  the  love 
wherewith  the  Father  loves  the  Son  is  in  us,  and  he  is  in  us. 
It  is  life  eternal.  It  comes  to  us  through  God's  command- 
ments, given  in  love  and  accepted  in  simplicity. 

And  what  is  the  face  which  God  through  the  Son  turns  to 
us  ?  Sympathy  with  childlike  men  ;  willingness  to  declare 
his  blessed  name  ;  promise  of  an  infinitude  of  experience. 


But  what  to  those  who  find  ?  ah,  this 

Nor  tongue  nor  pen  can  show  ; 
The  love  of  Jesus,  what  it  is. 

None  but  his  loved  ones  know. 

BER.VARD  of  CLAIRVAUX  (translated  by  Edward  Casvjall). 


September  30. 


ilorti,  tbmnore  Qitz  us  t]^is  buati.  — John  vi.  34. 

/  am  that  bread  of  life.      Your  fathers  did  eat  manna  in  the  zvil- 
dernessy  and  are  dead.  —  JOHN  vi.  48,  49. 

A  THOUSAND  desires  may  be  refused  us,  but  bread  we 
must  have.  We  can  do  without  a  thousand  things 
which  we  regard  as  necessities,  and  yet  live;  but  deny  us 
bread  and  we  die.  The  need  is  universal  and  universally 
confessed,  and  to  supply  it  the  world  has  become  a  very 
bee-hive  for  industry.  But  Jesus  here  reminds  us  that  there 
is  a  bread  which  we  need  more  than  this,  —  namely,  the 
"  Bread  of  life,"  —  which  will  sustain  us  when  we  have  done 
eating  the  bread  of  earth.  Bread  sustains  and  strengthens 
the  body ;  but  Christ  sustains  and  strengthens  the  soul.  Who 
but  Christ  can  sustain  us  when  temptations  strong  beset  us? 
W'.o  but  Christ  can  strengthen  us  when  trials  and  misfor- 
tunes befall  us?  These  are  the  experiences  which  make  us 
cry  out,  "  Lord,  to  whom  shall  we  go  ?  Thou  hast  the  words 
of  eternal  life."  Besides,  bread  is  good  ;  manna  must  have 
been  better,  for  it  fell  from  heaven ;  but  Jesus  is  the  best 
bread.  Even  those  who  ate  manna  died;  but  he  who  eats 
the  bread  which  Jesus  gives  shall  never  die.  "  Lord,  ever- 
more give  us  this  bread." 


O  Bread  to  pilgrims  given, 

O  Food  that  angels  eat, 
O  Manna  sent  from  heaven, 

For  heaven-born  natures  meet, 
Give  us,  for  thee  long  pining, 

To  eat  till  richly  filled, 
Till,  earth's  delights  resigning, 

Our  every  wish  is  stilled. 

Thomas  Aquinas  (translated  hy  Ray  Palmer). 


October  i. 


n  MiQ\\i  to  tJ0  tjg  ^lU,  (3  mg  ®oti.  —  Psalm  xi.  8. 

JV^cno  IS  7ny  soul  troubled ;  and  ivhat  shall  I  say  ?  Father,  save  me 
frorn  this  hour:  but  for  this  cause  came  I  tinto  this  hour.  Father, 
glorify  thy  name.  —  John  xii.  27,  28. 

THE  shadow  of  the  agony  in  the  garden  is  already  falling 
on  the  spirit  of  the  Son  of  man.  "  Son  of  man  "  we 
must  know  him  to  be,  no  less  than  Son  of  God,  or  there 
would  be  no  mediation,  no  at-one-ment,  and  we  should  have 
but  half  a  gospel.  "  This  hour  "  signifies  the  consummation 
of  the  infinite  sacrifice,  both  at  Gethsemane  and  Calvary. 
Nowhere  is  the  interior  struggle  of  the  cross  laid  so  plainly 
open.  The  great  Sufferer  marks  and  reveals  the  successive 
steps  in  the  secret  working  of  his  sacrificial  submission. 
There  are  two  possible  prayers.  The  terrible  alternative 
is  distinctly  before  him;  he  can  ask  for  rescue,  exemption, 
comfort,  an  easy  lot.  How  many  of  us,  in  a  weaker  faith, 
with  a  feebler  vision,  do  ask  these  for  ourselves,  for  those 
we  love  !  That  would  be  the  surrender  of  the  Saviour's 
mission  for  mankind  to  self;  that  is  in  its  degree  our  con- 
stant temptation.  No.  "  For  this  cause  came  I  unto  this 
hour."  Self  must  be  surrendered  to  God  for  redemption's 
sake,  for  man's  sake.  Two  precious  lights,  then,  shine  out 
of  the  text,  —  the  glory  of  self-sacrifice  and  the  intense  hu- 
manity of  our  Lord. 


-i^^  /^^^ 


I  know,  "  is  all  the  Sufferer  saith, — 

Knowledge  by  suffering  entereth, 

And  life  is  perfected  by  death."       mrs.  browning. 


October  2. 


3Let  not  tjme  j^eart  ht  tastjj  to  utter  ang  tbmjg  before 

(^fltJ.  —  ECCL.  V.  2. 

^z^/  ///^/^,  w//^;z  //^i??/  prayest,  enter  into  thy  closet,  and  when  thon 
hast  shut  thy  door,  pray  to  thy  Father  'cvhich  is  iii  secret ;  and  thy 
Father  which  secth  in  secret  shall  reward  thee  openly.  But  when  ye 
pray,  nse  not  vain  repetitions,  as  the  heathen  do:  for  they  think  that 
they  shall  be  heard  for  their  much  speaking.  Be  not  ye  the7'efore  like 
unto  them :  for  your  Father  knoiveth  what  things  ye  have  need  of, 
before  ye  ask  him.  —  Matt.  vi.  6,  7,  8. 

PRAYER  enters  into  the  very  idea  of  religion.  Genuine 
prayer  is  at  once  most  simple  and  most  difficult.  To 
have  ease  and  joy  in  it  is  a  mark  of  spiritual  soundness  and 
growth ;  to  neglect  it  is  a  sure  symptom  of  decline.  Prayer 
has  two  aspects,  worship  and  petition.  In  the  one  it  termi- 
nates on  God,  in  the  other  on  man.  In  this  passage  our 
Lord  treats  of  it  in  relation  to  God.  Among  the  religion- 
ists of  that  day  the  prevailing  motive  was  the  love  of  man's 
applause  rather  than  the  desire  of  God's  approval.  Alms 
must  be  done  where  men  can  see,  fasting  paraded  before 
the  public  gaze,  and  prayer  offered  loud  and  long  in  the 
synagogues  and  at  the  crossings  of  the  streets,  where  men 
"most  do  congregate."  Against  this  vice  in  prayer  Jesus 
warns  us.  Have  a  place  where  you  may  be  alone  with  God,  a 
time  when  you  have  an  engagement  to  meet  him,  and  in  this 
privacy,  "  where  none  but  God  can  hear,"  let  the  soul  pour 
itself  out  in  praise  and  penitence  and  petition. 


O  thou  by  whom  we  come  to  God, 

The  life,  the  truth,  the  way, 

The  path  of  prayer  thyself  hast  trod  ! 

Lord,  teach  us  how  to  pray ! 

J.  Montgomery. 


October  3. 


ILoije  IS  tje  fulfilling  oi  i^e  lato.  — Romans  xiii.  10. 

Ou  these  two  commandments  hang  all  the  laxv  and  the  prophets.  — 
Matt.  xxii.  40. 

IN  this  wonderful  statement  our  Lord  declares  a  great  prin- 
ciple, —  namely,  "  that  love  is  the  basis  of  all  duty,"  —  the 
first  and  great  commandment  being,  "  thou  shalt  love,"  and 
the  second  being  like  unto  it,  "  thou  shalt  love."  And  as  in 
the  Sinaitic  tables  the  first  commands  relate  to  God  and  the 
rest  to  mutual  duties  among  men,  so  here  the  first  is  "  thou 
shalt  love  God,''  the  second  "'  thou  shalt  love  meny  All  duty 
to  God  and  man  is  thus  brought  into  proper  relations.  Duty 
has  thus  twofold  development.  First,  it  regards  God,  who  as 
supreme  is  entitled  to  pre-eminent  consideration;  our  relations 
to  him  as  our  Creator,  Preserver,  Redeemer,  involve  certain 
corresponding  duties  of  obedience,  gratitude,  love.  These  are 
our  highest  obligations;  they  must  be  first  in  our  thoughts  as 
controlling  all  our  conduct.  Secondly,  duty  has  its  develop- 
ment toward  men,  —  we  must  love  our  neighbor  as  ourselves ; 
that  is,  as  we  would  have  him  love  us,  and  as  by  the  teaching 
of  the  parable  of  the  good  Samaritan  he  makes  every  man 
our  neighbor  who  needs  our  help,  he  gives  a  practical  rule 
as  well  as  a  precept  for  our  conduct.  We  thus  have  practical 
tests  for  the  interpretation  of  our  religious  experiences.  '■  By 
this  shall  all  men  know  that  ye  are  my  disciples,  if  ye  love  " 
(John  xiii.  35). 


That  blessed  law  of  thine, 
Jesus,  to  me  impart ; 

The  Spirit's  law  of  life  divine, 
Oh,  write  it  on  my  heart ! 


C.  Wesley. 


October  4. 


^  toor  iiias  opcneti  unto  nu  of  t|)c  iLorti.  —  2  Cor.  ii.  12. 

/  /^«<?7c  ///)/  works :  behold,  I  have  set  before  thee  an  open  door, 
and  no  man  can  shut  it:  for  thou  hast  a  little  strength,  and  hast 
kept  my  word,  and  hast  not  denied  my  name.  —  Rev.  iii.  8. 

THE  church  in  Philadelphia,  the  pearl  among  the  seven 
churches,  receives  the  unmixed  praise  of  him  who  is 
holy  and  true  and  powerful.  He  knows  her  works  as  well 
as  her  words.  She  is  orthodox  in  conduct  as  well  as  in 
creed.  She  observes  both  tables  of  the  law,  loves  God,  and 
lets  brotherly  love  continue.     Her  deeds  evidence  her  faith. 

To  such  a  church  the  door  is  always  open,  —  the  door  of 
gracious  opportunity,  of  blessed  usefulness,  of  ceaseless  ac- 
tivity ;  and  no  power  can  shut  it.  He  who  unlocks  it  with 
the  key  of  David  will  keep  it  open.  The  church  enjoys  this 
sublime  privilege  just  because  she  has  a  little  strength.  Being 
consciously  weak  she  supplies  the  condition  of  power.  The 
law  of  God's  kingdom  is  that  humiliation  shall  precede  ex- 
altation, disintegration  fruitfulness,  oblivion  advancement; 
and  then  God  employs  the  weak  things  of  this  world  with 
which  to  confound  the  mighty.  The  door  stood  open  because 
she  had  been  obedient  and  had  kept  his  word,  and  had  not 
denied  his  name.  Fidelity  to  Christ  in  word  and  work  is 
the  test  of  loyalty  and  the  condition  of  blessing. 


Come,  labor  on ! 
Away  with  gloomy  doubts  and  faithless  fear  ! 
No  arm  so  weak  but  may  do  service  here  ; 
By  feeblest  agents  can  our  Lord  fulfil 

His  righteous  will. 

HVMNS  FROM  THE   LAND  OF  LUTHER. 


October  5. 


E\)£n\  also  infjtrfj  sleep  in  Jesus  inill  (5otJ  king  toii]) 

\)im,  —  I  Thess.  iv.  14. 

/  am  the  resurrection,  and  the  life  :  he  that  believeth  in  me,  though 
he  were  dead,  yet  shall  he  live :  and  ivhosoez'cr  liveth  and  believeth 
in  me  shall  never  die.     Believest  thou  this  ?  —  John  xi.  25,  26. 


B 


Y  one  man  sin  entered  into  the  world,  and  death  by 
sin,  and  so  death  passed  upon  all  men  for  that  all 
have  sinned."  "  Jesus  Christ  hath  abolished  death,  and  hath 
brought  life  and  incorruption  to  light  through  the  gospel." 
"  He  that  hath  the  Son  hath  life  "  and  can  triumphantly  say, 
"  O  grave,  where  is  thy  victory  ?  O  death,  where  is  thy 
sting"?  "  The  Psalmist  said,  "Though  I  walk  through  the 
valley  of  the  shadow  of  death."  A  shadow  is  not  substance; 
that  shadow  indicates  light  beyond.  Dean  Alford  wrote  the 
epitaph  upon  his  tomb  in  Old  Canterbury.  It  reads  thus: 
"  The  inn  of  a  traveller,  on  his  way  to  the  New  Jerusalem." 

God  has  said,  "  If  the  spirit  of  him  that  raised  up  Jesus 
from  the  dead  dwell  in  you,  he  that  raised  up  Christ  from  the 
dead  shall  also  quicken  your  mortal  bodies."  His  Spirit  is 
the  earnest,  confirming  his  word  of  promise  :  '•  That  by  two 
immutable  things,  in  which  it  is  impossible  for  God  to  lie,  we 
might  have  strong  consolation  who  have  fled  for  refuge  to  lay 
hold  upon  the  hope  set  before  us."  And  thus  we  know  that 
"when  Christ,  who  is  our  life,  shall  appear,  then  shall  we 
also  appear  with  him  in  glory." 


%7bJILoAAjjcuo. 


And  he,  dear  Lord,  that  with  thee  dies, 
And  fleshly  passions  crucifies, 
In  body,  like  to  thine,  shall  rise  : 
Hallelujah  ! 

W.  Cooke  (Translation). 


October  6. 


STjje  root  o!  tje  xis^itam  gidtJEtj)  fruit.  —  peov.  xii.  12. 

Jlr  that  received  seed  into  the  good  grotdnd  is  he  that  heareth  the 
word,  and  tmderstandeth  it ;  which  cilso  beareth  fruity  and  bj'ingeth 
forth,  some  an  hundredfold,  some  sixty,  some  thirty.  —  Matt.  xiii.  23. 

"  T  TEREIN  is  my  Father  glorified,  that  ye  bear  much 
L~±  fruit,"  said  Jesus.  What  a  possibiUty,  what  an  in- 
spiration, that  we  can  enhance  the  glory  of  "  our  Father  "  ! 
Our  hearts  leap  at  the  thought.  How  can  this  be  done? 
By  bearing  "  leaves,"  —  a  profession  of  love  for  him  ?  No. 
By  bearing  j-^;;/^  fruit?  No.  "That  ye  bear  much  fruit." 
In  the  abundance  of  the  yield  is  the  joy,  the  glory,  of  the 
husbandman.  We  should  therefore  aim  to  be  extraordinary, 
"  hundredfold  "  Christians,  satisfied  with  none  but  the  largest 
yield.  Our  hves  should  be  packed  with  good  deeds.  Then 
at  harvest-time  we  can  say,  "  Father,  I  have  glorified  thee 
on  the  earth."  This  fruitfulness  depends  upon  the  condition 
of  the  heart  to  receive  the  seed,  the  way  in  which  we  hear 
the  Word.  Combining  the  three  versions  of  this  parable, 
we  find  that  the  characteristics  of  a  good  hearer  are, — he 
understandeth  the  Word ;  he  receiveth  it ;  he  keepeth  it. 
Apprehension  of  the  Word,  faith  in  the  Word,  obedience 
to  the  Word,  —  these  three  are  indispensable  to  fruitfulness. 
"  Take  heed,  therefore,  how  ye  hear."  Meditate,  believe, 
obey,  "  that  ye  shall  neither  be  barren  nor  unfruitful  in  the 
knowledge  of  our  Lord  Jesus  Christ." 


Cd,  /S.^^uaacj^. 


Then  let  our  hearts  obey 

The  gospel's  glorious  sound  ; 
And  all  its  fruits  from  day  to  day, 

Be  in  us  and  abound. 

J.  Montgomery. 


October  7. 


E\)z  angel  of  tijz  3LortJ  cncampetf)  rounti  about  tjem  tfjat 
fear  J)im.  —  Psalm  xxxiv.  7. 

Ta/ce  heed  that  ye  despise  not  one  of  these  little  ones ;  for  I  say  unto 
you,  That  in  heaven  their  angels  do  always  behold  the  face  of  my 
Father  which  is  in  heaven.  —  MatT.  xviii.  lo. 

LITTLE  ones,"  —  the  children  of  God;  the  saved;  the 
heirs  of  salvation.  "  In  heaven  their  angels  always  be- 
hold the  face,"  —  here  an  allusion  is  had  to  Oriental  monarchs, 
who  in  their  accustomed  seclusion  received  into  their  pres- 
ence only  the  favored  courtiers  of  their  realm.  The  seven 
princes  of  the  court  of  Ahasuerus  are  said  in  the  Book  of 
Esther  "  to  behold  the  king's  face."  But  the  New  Testament 
contains  a  revelation  of  the  kingdom  of  God  on  earth,  as 
set  up  by  our  blessed  Lord,  and  accordingly  sets  forth  the 
agencies  by  which  its  affairs  are  administered  and  its  sub- 
jects are  protected.  Hence,  angels  are  represented  as  "  min- 
istering spirits  sent  forth  "  to  each  individual  member  of 
this  spiritual  kingdom  for  his  guidance,  comfort,  and  aid 
(Heb.  ii.  14). 

I  think  Christ  meant  to  confirm  that  vague  conception  of 
the  many  of  almost  every  age  and  clime,  that  "  in  heaven," 
the  angelic  host  have  an  abiding  interest  in  the  welfare  of 
each  child  of  God  on  earth,  and  minister  to  their  wants. 

While  Christ's  "little  ones,"  in  their  earth-hfe,  cannot 
approach  the  celestial  throne,  their  angels  do;  therefore 
already  they  have  an  interest  in  heaven. 


The  hosts  of  God  encamp  around 
The  dwellings  of  the  just ; 

Deliverance  he  affords  to  all 
Who  on  his  succor  trust. 


Tate. 


October  8. 


2rf)£  oil  of  jog  for  motirninig.  — Isaiah  Ixi.  3. 
Weep  not.  —  LuKE  vii.  13. 

THE  words  were  not  spoken  out  of  impatience  nor  with 
any  tone  of  rebuke.  Jesus  knew  the  depth  of  her 
anguish,  and  in  anticipation  of  what  he  would  do  for  her  he 
says,  "  Weep  not."  It  was  a  promise  of  comfort,  Hke  that 
given  of  old:  "Refrain  thy  voice  from  weeping,  and  thine 
eyes  from  tears,  for  they  shall  come  again  from  the  land  of 
the  enemy."  The  watcher  on  the  mountain  sees  the  gleam 
of  the  coming  day,  while  there  is  only  darkness  upon  those 
in  the  valley ;  and  when  in  disappointment  or  affliction  or 
pain,  we  hearken  to  the  word  of  the  Lord,  we  will  find  in 
it  a  message  of  hope  and  a  reason  to  wait  patiently  until  the 
end  of  his  work  shall  appear.  It  was  little  the  bereaved 
mother  knew  of  the  purpose  of  Jesus  when  he  uttered  his 
tender  appeal ;  little  did  Martha  of  Bethany  know  of  the 
glory  to  be  revealed  because  of  her  sorrow  ;  and  how  little 
we  know  of  what  Jesus  is  able  to  do  for  us,  when  we  are 
brought  to  the  point  where  all  human  helpers  are  vain  !  He 
is  pitiful  toward  us  and  able  to  make  all  our  troubles  and 
sorrows  and  sins,  opportunities  of  his  grace,  as  our  helper 
and  Saviour  ;  and  they  who  trust  in  him  and  wait  shall  be 
satisfied  with  his  work.  Their  sorrow  shall  be  turned  into 
joy  and  their  lament  into  the  thankful  confession,  "  Thou 
hast  put  off  my  sackcloth,  and  girded  me  with  gladness." 


C-  mPt  /3/uci€f/>n 


a/K 


O  my  soul,  what  means  this  sadness  ? 

Wherefore  art  thou  thus  cast  down  ? 
Let  thy  griefs  be  turned  to  gladness, 

Bid  thy  restless  fears  be  gone. 
Look  to  Jesus, 

And  rejoice  in  his  dear  name. 


John  Fawcett. 


October  9. 


^ntJ  became  obebient  unto  tieat^.  —  phil  ii.  8. 

O  my  Father,  if  it  be  possible,  let  this  cup  pass  from  me :  neverthe- 
less, not  as  I  will,  but  as  thou  wilt. 

O  my  Father,  if  this  cup  may  not  pass  away  froi7i  me,  except  I 
drink  it,  thy  will  be  done.  —  Matt.  xxvi.  39,  42. 

THESE  words,  noblest  of  all  words  in  the  gospel  of  love, 
reveal  to  us  the  secret  of  Christ's  endurance  and  sub- 
lime heroism.  When  the  suffering  Son  of  man  in  the  crisis 
of  his  agony  amid  the  shadows  of  Gethsemane  finds  God, 
he  is  his  Father  still.  For  all  the  night  was  growing  colder, 
darker,  and  more  desolate,  and  his  soul  was  sinking  beneath 
the  pressure  of  an  unutterable  grief,  God  was  his  Father 
still!  "O  my  Father!"  —  the  infinitely  wise,  the  infinitely 
holy,  the  infinitely  loving  and  tender,  —  the  cup  which  he 
hath  given  me  shall  I  not  drink  it?  Surely  he  will  send  no 
needless  sorrow,  and  he  will  make  every  agony  the  birth- 
pang  of  an  ineffable  joy.  It  must  needs  be  that  afflictions 
come,  but  it  is  the  will  of  the  Father  that  they  shall  work 
out  for  us  the  far  more  exceeding  and  eternal  weight  of 
glory ;  and  we  shall  be  satisfied  when  at  last  we  see  of  the 
travail  of  our  soul.  Oh,  then,  "  sweet  will  of  God,"  be  done  ! 
Friend,  hast  thou  been  in  the  garden  with  Jesus,  and  hast 
thou  discerned  that  the  rolling  clouds  which  overshadowed 
thee  with  darkness  were  but  the  dust  of  thy  Father's  feet.'' 
If  thou  hast,  then  the  cup  of  sorrow  has  been  to  thee  a 
cup  of  blessing ;  and  with  the  growing  conviction  of  God's 
fatherhood,  strength  has  poured  in  upon  thy  soul,  till  when 
Christ  has  bidden  thee  rise,  thou  hast  gone  forth  with  solemn 
gladness  in  the  Master's  fellowship,  to  duty  or  sacrifice. 


^'  OC^  /^^^^j^T^^c^;-^ 


My  Jesus,  as  thou  wilt !  Through  sorrow,  or  through  joy, 

Oh,  may  thy  will  be  mine  !  Conduct  me  as  thine  own, 

Into  thy  hands  of  love  And  help  me  still  to  say, 

I  would  my  all  resign  ;  My  Lord,  thy  will  be  done  ! 

Miss  J.  BORTHWICK    (TranslaHon). 


October  io. 


©eclaring  Ijjfjat  .  .  .  #oti  jati  Siirciusf}t  among  t\)t 
Gentiles  fcg  tj)em.  —  Actsxv.  12. 

As  thou  hast  sent  me  into  the  luorld,  even  so  have  I  also  sent  them 
into  the  world.  —  John  xvii.  i8. 

THE  Christian  is  not  then  an  anchorite.  By  his  high 
calling  in  Christ  Jesus  he  is  not  withdrawn  from  the 
world,  he  is  sent  into  the  world.  And  it  may  startle  him  a 
little  to  hear  his  Master  saying  that  the  errand  of  the  disciple 
in  this  world  is  the  same  as  that  of  the  Master.  But  the 
statement  could  not  be  stronger;  "as,"  "  even  so,"  —  the 
parallel  is  as  perfect  as  language  can  make  it. 

Jesus  Christ  never  forgot  that  he  was  one  sent.  "  I  came 
not  to  do  mine  own  will,  but  the  will  of  him  that  sent  me." 
"  My  meat  is  to  do  the  will  of  him  that  sent  me."  He  says 
the  same  thing  over  and  over;  and  he  never  forgot  the  nature 
of  his  errand. 

He  came  to  learn  :  from  the  beginning  he  "  increased  in 
wisdom  "  as  well  as  in  stature.  "Though  he  was  a  Son,  yet 
learned  he  obedience  by  the  things  which  he  suffered." 

He  came  to  work  :  "  My  Father  worketh  hitherto,  and  I 
work." 

He  came  to  suffer  :  "Ought  not  Christ  to  have  suffered?" 
he  asked  the  bewildered  pair  on  the  road  to  Emmaus. 

He  came  to  save :  "  The  Son  of  man  is  come  to  seek  and 
to  save  that  which  was  lost;  "  "  I,  if  I  be  lifted  up,  will  draw 
all  men  unto  me." 

The  servant  bears  the  same  commission.  "  Even  so  "  is 
he  sent  to  learn,  to  labor,  to  suffer,  to  save. 


O  Lord  and  Master  of  us  all, 

Whate'er  our  name  or  sign, 
We  own  thy  sway,  we  hear  thy  call, 

We  test  our  lives  by  thine  !  john  g.  whittier. 


October  ii 


332    toJJOtn    3lS0    toe    Jabe    access.  —  Romans  v.  2. 

Verily,  verily,  I  say  unto  you,  I  am  the  door  of  the  sheep.  .  .  .  I 
am  the  door :  by  me  if  any  vian  ettter  in,  he  shall  be  saved,  and  shall 
go  in  and  out,  and  find  pasture.  —  JOHN  x.  7,  9. 

A  FOLD  has  but  one  door;  so  with  the  kingdom  of 
heaven.  The  earthly  shepherd  controls  the  door;  the 
heavenly  Shepherd  is  the  door.  The  earthly  shepherd  ad- 
mits whom  he  pleases  ;  the  heavenly  Shepherd,  —  "  whoso- 
ever cometh  unto  me,  I  will  in  no  wise  cast  out."  But  he 
must  come  while  the  door  is  open,  for  when  once  the  master 
of  the  house  has  risen  up  and  has  shut  to  the  door,  it  is  too 
late.  Even  a  sheep  cannot  get  in  when  the  door  is  shut. 
There  is  no  side  door,  back  door,  nor  little  door;  there  is 
one  door  only,  and  that  door  is  Christ.  The  door  is  never 
ajar  ;  it  is  either  open  or  shut. 

Those  that  enter  the  door  are  safe.  They  are  safe  be- 
cause the  door  is  shut.  No  use  to  have  a  door  if  you  never 
shut  it.  When  the  morning  comes,  the  door  is  open  ;  no 
danger  now.  The  sheep  are  free  to  go  forth  and  enjoy  the 
green  pastures,  or  lie  down  beside  the  still  waters.  So  with 
the  believer.  This  life  is  the  time  of  danger.  He  must 
come  into  the  fold,  and  must  come  through  the  door.  He 
must  come  in,  —  no  compulsion  about  it.  Once  in,  the  door 
stands  between  him  and  danger.  When  the  morning  cometh, 
all  danger  is  forever  past.  Henceforth  the  door  "  shall  not 
be  shut  at  all  by  day,  for  there  is  no  night  there."  Then  the 
"redeemed  shall  come  forth  with  songs  and  everlasting  joy," 
and  the  "  Lamb  that  is  in  the  midst  of  the  throne  shall  feed 
them,  and  shall  lead  them  to  living  fountains  of  waters." 

The  door  stands  invitingly  open  ;  let  us  go  in. 

Yes ;  thou  art  still  the  Life,  thou  art  the  Way 

The  holiest  know,  —  Light,  Life,  and  Way  of  heaven; 

And  they  who  dearest  hope,  and  deepest  pray, 

Toil  by  the  light,  life,  way,  which  thou  hast  given.     . 

Theodore  Parker. 


October  12. 


(3oti  jatj  reijealeti  tftnn  tinto  us  bg  tiis  %irit. 

I  Cor.  ii.  lo. 

If  any  man  ivill  do  his  will,  he  shall  knozu  of  the  doctrine, 
7uhether  it  be  of  God,  or  whether  I  speak  of  myself  —  John  vii.  17. 

JESUS  here  reveals  the  secret  of  heavenly  wisdom.  My 
doctrine  is  not  mine,  but  his  that  sent  me.  My  Father 
is  my  teacher.  My  method  of  learning  is  by  rendering  to  him 
a  life  of  perfect  obedience.  If  you  also  would  learn  of  him, 
then  follow  my  example.  Do  his  will,  prove  it  by  experience, 
and  then  you  will  know  of  the  doctrine,  whether  it  be  of  God 
or  not. 

The  principle  contained  herein  is  one  of  widest  application. 
Our  best  strength  and  knowledge  come  from  practice.  The 
more  we  investigate  and  prove  by  experience,  the  more  in- 
timate and  useful  becomes  our  understanding  of  them.  We 
know  the  fragrance  of  a  flower  by  the  sense  of  smelling. 
We  know  the  flavor  of  a  fruit  by  the  sense  of  tasting.  We 
know  the  faithfulness  of  earthly  friendship  by  trusting  it  in 
some  emergency.  In  like  manner,  if  we  enter  heartily  upon 
the  doing  of  God's  will,  we  shall  find  that  as  we  are  exercised 
in  it  the  divinity  of  its  origin  will  more  clearly  appear. 

Thus  the  door  of  heavenly  wisdom  is  opened  in  the  gospel 
to  the  humblest  as  well  as  the  highest.  AH  may  attend  this 
school.  Not  a  great  mind  nor  the  wisdom  of  this  world  is 
required.  The  promise  is,  —  the  meek  will  he  guide  in 
judgment  and  teach  his  way.  Let  us  come  then  with  ready 
mind  and  contrite  heart,  to  Jesus,  who  is  meek  and  lowly,  and 
he  will  teach  us  by  his  Spirit  that  we  may  "stand  complete  in 
all  the  will  of  God." 

Some  secret  truths,  from  learned  pride  concealed, 
To  maids  alone  and  children  are  revealed  ; 
What  though  no  credit  doubting  wits  may  give, 
The  fair  and  innocent  shall  still  believe. 

POPE. 


October  13. 


STfjen  0f)aU  I  knoto  tben  as  also  31  am  fenolun. 
I  Cor.  xiii.  12. 

What  I  do  thou  knowest  not  nozv ;  but  thou  shalt  knorv  hereafter. 
—  John  xiii.  7. 

CHRISTIANS  should  yield  implicit  obedience  and  ready 
submission  to  the  will  of  Christ.  God's  ways  are  not 
our  ways,  but  they  are  the  best  ways.  By  faith  Abraham 
went  out,  not  knowing  whither  he  went ;  but  God  led  him  to 
Canaan.  Human  nature  finds  it  hard  to  trust.  God's  provi- 
dences are  intricate.  The  web  seems  tangled,  the  pattern 
confused ;  we  see  as  yet  only  the  wrong  side,  and  the  stitches 
seem  set  at  cross  purposes.  By  and  by  we  shall  look  at  it 
from  the  right  side  and  shall  know  that  every  stitch  was 
ordered  by  infinite  wisdom  controlled  by  boundless  love. 
When  we  review  the  experiences  of  life  in  the  luminous 
brightness  of  the  great  hereafter,  we  shall  see  that  where  the 
way  seemed  darkest,  even  there  God  was  guiding  us  most 
tenderly.  The  reason  of  every  providence  will  be  revealed  in 
heaven.  Until  then  we  walk  by  faith,  seeing  only  one  step  at 
a  time,  but  not  in  darkness,  for  Christ  always  gives  light  for 
one  step.  A  lantern  illumines  the  whole  journey,  though  it 
shines  only  a  few  feet  in  advance.    A  familiar  hymn  says,  — 

"  It  will  be  all  right  in  the  morning." 

The  Christian  adds,  "  Yes,  and  it  is  all  right  now." 


/ 


C^^-iL^ajt^ 


7^  T^^^-f/^^^ 


In  vain  the  ways  of  Providence 
With  anxious  gaze  I  scan; 

To  find  out  God  by  human  sense 
It  is  not  given  to  man. 


THOMAS  MACKELLAR. 


October   14. 


Winto  @otJ  i\)t  3LortJ  belong  tj^e  mum  from  tjcatf). 

Psalm  Ixviii.  20. 
Give  place :  for  the  maid  is  jtot  dead,  but  sleepeth.  —  Matt.  ix.  24. 

THREE  times  during  his  earth-life  Jesus  invades  death, 
and  calls  the  loved  ones  back.  First  it  is  the  only  son 
of  a  widow  ;  then  the  only  daughter  of  bereaved  parents ;  and 
again  the  only  brother  of  two  sisters.  What  a  comment  on 
the  heart  of  Christ!  We  are  never  so  bewildered  in  sorrow 
that  he  will  not  come  to  us.  None  but  Jesus  can  speak  com- 
fort to  a  bereaved  heart.  His  tenderness  and  love  and  hope 
are  a  balm  on  the  wounded  spirit.  His  truth  crowns  the 
shadow  of  death  with  light.  There  is  no  deeper  sorrow  in  a 
home  than  when  an  only  daughter  lies  dead,  —  so  young,  so 
tender,  so  sweet ;  and  death  so  cruel !  Jesus  once  in  the  home 
of  sorrow,  all  is  changed;  dead  to  us,  but  to  him  she  "sleep- 
eth." There  is  calm  repose,  peaceful  slumber,  sweet  rest, 
certain  waking.  Where  the  loving  and  mighty  Christ  comes, 
all  sorrow  must  "give  place."  Cold  philosophy,  mournful 
crying,  old  death  must  stand  aside.  Jesus  has  conquered 
death.  He  gives  us  again  our  loved  ones  in  a  higher,  holier, 
sweeter,  and  endless  life.  His  words,  "  The  maid  is  not  dead 
but  sleepeth,"  in  the  sorrowing  heart  commingle  ever  with 
the  sweet  assurance  from  Bethany,  "  I  am  the  resurrection 
and  the  life."  And  this  is  our  hope  for  ourselves,  and  for 
those  we  need  so  much,  and  love  so  well. 


Though  we  may  mourn 

Those  in  life  the  dearest, 
They  shall  return, 

Christ,  when  thou  appearest ! 
Soon  shall  thy  voice 

Comfort  those  now  weeping, 
Bidding  rejoice 

All  in  Jesus  sleeping.  dayman. 


October  15. 


ILcst  ...  31  mgsclf  sf)oultj  hz  a  castainag. 

I  Cor.  ix.  27. 

//  a  matt  abide  not  in  me,  he  is  cast  forth  as  a  h-anch,  and  is 
withered ;  and  men  gather  them,  and  cast  them  into  the  /ire,  and 
they  are  bur?ted.  —  John  xv.  6. 

HOW  striking  is  this  figure  of  the  vine  and  its  branches  ! 
How  expressive  of  that  secret  but  vital  union  which 
exists  betwixt  Christ  and  his  people !  —  a  union  as  real  and 
essential  as  that  between  the  vine  and  its  branches. 

United  to  Christ,  the  believer  partakes  of  the  nature,  power, 
and  life  of  Christ.  From  him  we  derive  our  spiritual  life  and 
fruitfulness.  The  Christian  graces  which  adorn  and  beautify 
our  life  and  character  are  the  fruits  of  the  Christ-life  in  us,  and 
by  which  the  "  Father  is  glorified  "  and  men  recognize  that  we 
are  disciples.  '•  Abiding  "  in  Christ,  holiness  —  "  the  beauty 
of  the  Lord  our  God  "  —  will  remain  "  upon  us,"  and  we  shall 
"  still  bring  forth  fruit  even  in  old  age."  But  what  a  fearful 
doom  awaits  the  unbeliever,  the  hypocrite,  and  the  apostate  ! 

A  branch  "  apart  "  from  the  vine,  by  an  inflexible  law  of 
nature,  "  withers,"  is  fit  only  to  be  '•  cast  forth,"  "gathered," 
"cast  into  the  fire,"  and  "  burned."  Such  in  the  very  nature 
of  things  must  be  the  inevitable  result  of  the  soul's  sepa- 
ration from  Christ,  who  is  the  source  and  fountain  of  all 
spiritual  life.  In  him  is  life  eternal.  Apai't  from  him  is 
death  everlasting.  Beloved  reader,  seek  union  with  Christ, 
abide  in  Christ. 


Abide  in  thee,  in  that  deep  love  of  thine, 
My  Jesus,  Lord,  thou  Lamb  of  God  divine  ; 
Down,  closely  down,  as  living  branch  with  tree, 
I  would  abide,  my  Lord,  my  Christ,  in  thee. 


October  i6. 


3Loflk  .  .  .  alg0  on  tfte  tfjinp  of  others.  — Phil.  ii.  4- 

Which  now  of  these  three,  thinkest  thou,  was  neighbour  unto  him 
that  fell  among  the  thieves  ?  .  .  .   Go,  and  do  thou  likewise.  —  LuKE 

THOUGH  apart  from  his  original  design,  yet  our  Lord 
gives  us  an  apt  illustration  in  this  narrative  of  the  help- 
less and  wretched  condition  of  all  men  in  their  natural  state, 
and  also  of  his  own  gracious  interposition  in  their  behalf. 
We  have  all  of  us  been  badly  handled  by  the  great  adver- 
sary of  God  and  man.  We  have  not  only  been  robbed  and 
stripped  and  wounded  and  left  more  than  half  dead,  but  we 
have  been  left  altogether  "  dead  in  trespasses  and  sins." 

Our  blessed  Lord,  he  in  whom  dwelt  all  the  fulness  of  the 
Godhead,  not  by  chance,  but  "  according  to  his  eternal  pur- 
pose," has  been  pleased  to  pass  this  way;  and  looking  upon 
us  in  our  undone  state,  and  knowing  that  we  were  entirely 
"  without  strength,"  he  had  compassion  upon  us  and  gra- 
ciously interposed  between  us  and  eternal  death.  "  He  gave 
himself  to  redeem  us  from  all  our  iniquity,"  bound  up  our 
broken  hearts,  poured  his  healing  balm  into  our  bleeding 
wounds,  and  promised  "  never  to  leave  nor  forsake  us,"  until 
he  had  brought  us  to  the  house  of  many  mansions. 

In  view  of  what  Christ  has  done  for  us  when  we  were  yet 
enemies  and  rebels  against  him,  we  should  be  constrained  to 
"go  and  do  likewise,"  even  to  our  bitterest  enemy,  for  Christ's 
sake.  So  far  from  confining  our  compassions  and  our  contri- 
butions, we  should  ever  bear  in  mind  that  Christian  benevo- 
lence takes  in  an  indefinitely  wide  sphere. 


Thy  neighbor  .J*    It  is  he  whom  thou 

Hast  power  to  aid  and  bless.  william  cutter. 


October   17. 


TOJen  \)t  is  ixitti,  f)e  01)311  receibe  tje  cxoixin  of  lite. 

James  i.  12. 

Every  branch  hi  me  that  beareth  not  frtcit  he  taketh  away :  and 
every  branch  that  beareth  fruit,  he  purgeth  it,  that  it  may  bring  forth 
more  friiit. — John  xv.  2. 

THE  fruits  of  the  Spirit  are  the  only  evidence  of  a  man's 
being  a  true  Christian.  Where  there  is  no  fruit  there 
is  no  vital  union  to  Christ.  A  person  may  be  a  Christian  in 
name  and  have  a  nominal  union  to  Christ,  but  there  will  be 
no  fruit.  Fruit  must  be  seen  in  holiness  of  life  and  char- 
acter. He  that  is  destitute  of  these  is  "  dead  while  he 
liveth." 

There  are  different  degrees  spoken  of,  —  "  fruit,"  "  more 
fruit,"  and  "much  fruit."  If  the  Christian  only  bear  "fruit," 
Christ  is  pleased ;  but  he  desires  "  more  fruit  "  and  "  much 
fruit,"  and  hence  he  often  uses  the  pruning-knife  of  trial  and 
affliction  that  he  may  make  his  children  more  holy.  God 
never  intends  to  do  us  harm  by  trial  or  to  make  us  suffer  for 
the  sake  of  suffering,  but  "  for  our  profit,  that  we  may  be 
partakers  of  his  holiness."  Am  I  united  to  Christ  as  the 
branch  to  the  vine  by  a  living  faith.''  Then  let  me  endure 
with  patience  any  pruning,  that  I  may  not  only  bear  "  more 
fruit  "  but  "  much  fruit ;  "  for  "  herein  is  my  Father  glorified, 
that  ye  bear  much  fruit." 

Then  let  me  never  more  repine 

Beneath  the  chastening  stroke, 
And  be  the  willing  spirit  mine 

To  wear  the  Saviour's  yoke. 

Thomas  MacKellar. 


October  i8. 


31  seek  not  gaur's,  hit  pou.  —  2  Cor.  xii.  14. 

Folloxv  me,  and  I  will  make  you  fishers  of  men.  —  Matt.  iv.  19. 

WHENEVER  Christ  says,  "Follow  me,"  he  has  in 
view  the  highest  good  of  men.  The  call  in  this 
verse  is  more  than  a  call  to  personal  discipleship.  It  meant 
in  the  case  of  Andrew  and  Simon  their  work  for  others  as 
well  as  their  own  personal  surrender  to  him.  To  follow 
him  would  inspire  them  with  a  new  love  for  men  ;  to  fol- 
low him  would  make  them  know  something  of  the  divine 
yearning  to  save  men.  Theirs  would  be  an  intense  desire 
to  "  catch  men  "  for  the  kingdom  of  God.  One  of  the  re- 
wards of  following  Christ  is  the  enlargement  or  exaltation  of 
our  aim  in  life.  \Ve  need  not  minutely  or  elaborately  define 
the  figure  which  our  Lord  here  uses.  The  simple  truth  is 
that  the  following  of  him  is  the  condition  of  our  highest 
usefulness.  Discipleship  makes  a  man  a  positive  bless- 
ing to  the  world ;  it  fills  his  soul  with  a  grand  evangelistic 
purpose.  The  final  commission  interprets  the  first  call  to 
Simon  and  Andrew.  They  were  made  disciples  in  order 
that  they  might  go  into  the  world  to  "make  disciples." 

If  we  would  be  "fishers  of  men"  we  must  "follow  him" 
in  his  methods  ;  and  thus  both  to  obtain  and  to  become  a 
blessing  men  must  heed  the  same  gracious  call,  still  made 
by  the  same  Lord,  —  "  Follow  me." 


A  glorious  band  the  chosen  few, 

On  whom  the  Spirit  came. 
Twelve  valiant  spirits,  their  hope  they  knew, 

And  mocked  the  cross  and  flame. 
They  climbed  the  dizzy  steep  to  heaven 

Through  peril,  toil,  and  pain  : 
O  God !  to  us  may  grace  be  given 

To  follow  in  their  train  !  heber. 


OCTOEER    19. 


'Not  i\)ai  im  lobcti  (goti,  but  t{)at  \)c  lobcti  us. 

I  John  iv.  10. 
Ve  have  7iot  chosen  me,  but  I  have  chosen  you.  —  John  xv.  16. 

CUSTOM,  which  is  higher  than  law,  makes  it  impossible 
for  a  true  woman  to  clioose  her  husband.  She  must  be 
chosen  by  him.  If  a  king  should  say  to  his  peasant-bride, 
"  You  did  not  choose  me,  but  I  chose  you,"  he  would  pay  a 
high  tribute  to  her  worth  and  modesty.  He  would  also  del- 
icately suggest  the  fervor  and  depth  of  his  own  affection. 

The  disciples  could  not  have  chosen  Jesus.  They  were 
sinners  :  he  was  holy.  They  were  weak;  he  was  almighty. 
They  were  ignorant ;  he  was  omniscient.  They  were  mor- 
tal;  he  was  eternal.  They  were  human;  he  was  divine. 
His  choice  was  a  tribute  to  their  worth  ;  true  love  can 
never  choose  the  unworthy.  His  choice  was  the  evidence 
of  infinite  love.  True  love  delights  in  lavishing  liberal  gifts 
upon  its  object ;  he  gave  himself.  His  choice  was  their 
exaltation,  but  his  own  humiliation  ;  it  was  their  salvation, 
but  his  own  crucifixion.  To  die  for  love's  sake  is  the  climax 
of  sacrifice.  He  who  dares  to  die  for  the  friends  he  has 
chosen,  can  fitly  say  to  them,  "  Love  one  another  as  I  have 
loved  you." 

*T  is  done,  the  great  transaction  's  done ; 

I  am  my  Lord's,  and  he  is  mine. 
He  drew  me,  and  I  followed  on, 

Charmed  to  confess  the  voice  divine. 

PHILIP  Doddridge. 


October  20. 


rajosoeber  iielieijctj  tjjat  3t&m  fs  t!je  CJtist  is  born  cf 

I. —  I  John  v.  i. 


£>osf  thou  believe  on  the  Son  of  God? —  John  ix.  35. 

ALL  men  believe.  Faith  is  an  instinct  of  human  nature, 
a  necessity  in  human  life.  Therefore  the  question  is 
not,  "  Dost  thou  believe  ? "  but  "  Dost  thou  believe  on  the 
Son  of  God  ?  "  —  "  Dost  thou  acknowledge  him  as  thy  Lord, 
and  trust  him  as  thy  Saviour  ?  " 

Momentous  question,  indeed,  as  addressed  to  any  human 
soul !  —  for  everything  of  value  turns  upon  its  answer.  None 
but  this  Son  of  God  can  solve  for  any  man  the  mystery  of 
his  being,  or  make  sure  to  him  his  highest  destiny.  Only  to 
the  soul  that  trusts  him  can  he  become  "  wisdom  from  God, 
and  righteousness  and  sanctification  and  redemption." 

There  are  those  in  whose  loving  faith  he  is  enthroned; 
who  know  his  power  to  save  and  sanctify  ;  who  rejoice  in 
the  certainty,  the  comfort,  the  beauty,  of  their  Christian 
faith  ;  to  whom,  both  for  service  and  suffering,  it  is  a  regen- 
erating force,  a  steadfast  hope,  a  heavenly  inspiration;  in 
whom  it  is  the  source  of  such  purity  of  character  and  peace 
of  spirit  as  are  even  now  the  beginning  of  heaven  within 
them. 

Can  I  say  to  Jesus  Christ  to-day,  '.'  Lord,  I  believe  "  ? 
Is  my  worship  of  him  a  proof  of  my  faith  ? 

Jesus,  I  hang  upon  thy  word ; 

I  steadfastly  believe 
Thou  wilt  return  and  claim  me,  llord, 

And  to  thyself  receive. 


October  21. 


Against  ti)Cf,  tfjee  oulu,  {)abc  E  sinnctj.  —  Psalm  h.  4. 

And  the  publican,  standing  afar  off,  woitld  not  lift  up  so  much  as 
his  eyes  utito  heaven,  but  smote  upoti  his  breast,  saying,  God  be  mer- 
ciful to  me  a  sinner.  —  LUKE  xviii.  13. 

THIS  publican,  despised  and  hated  of  men,  now  spirit- 
ually convicted,  knows,  and  therefore  condemns  and 
hates  himself.  Utterly  humbled,  he  dares  only  to  step  over 
the  threshold  of  the  temple,  because  there  dwells  God,  against 
whom  he  has  sinned.  He  does  not  presume  to  look  up  to 
heaven,  because  God  is  there.  In  agony  he  smites  upon 
his  now  broken  heart,  out  of  which  so  much  sin  has  come. 
His  sense  of  utmost  need  no  longer  lets  him  be  silent. 
Deeply  penitent  he  cries,  not  for  liis  fancied  rights,  not 
for  some  earned  reward,  but  for  mercy,  unmerited  for- 
giveness. Earnestly  he  cries  to  God,  that  God  against 
whom  he  has  sinned.  He  feels  that  no  other  can  reach  his 
desperate  case.  Twin-born  with  his  penitence  is  faith, 
appropriating  belief  in  God's  ability  and  willingness  to 
save  even   him. 

"  To  me,  the  sinner."  He  no  more  mistakes  his  condition 
than  its  cause,  sin.  Not  "  to  me  "  as  a  publican,  as  one 
unfortunate,  an  unwilling  victim  of  others,  but  "  to  me,  the 
sinner r  This  prayer  of  humble  faith  earnestly  offered  by 
a  self-condemning,  penitent,  believing  sinner,  always  has 
been,  always  will  be  heard.  "  He  went  down  to  his  house, 
justified." 


Behold,  we  fall  before  thy  face  ; 
Our  only  refuge  is  thy  grace. 
No  outward  forms  can  make  us  clean ; 
The  leprosy  lies  deep  within. 

Watts. 


October  22. 


hi  tjjc  ijjiltjcrnegg  gfjall  fajaterg  kcak  out. 

Isaiah  xxxv.  6. 

/  ^i-^w  Alpha  and  Omega,  the  beginning  and  the  end.  Twill  give 
unto  him  that  is  athirst  of  the  fountain  of  the  water  of  life  freely. — 
Rev.  xxi.  6. 

WE  have  here  a  statement,  "  I  will  give,"  etc.;  a  fact, 
"  it  is  done."  The  speaker  is  (verse  5)  "  he  that 
sat  upon  the  throne,"  the  Omnipotent;  here  he  is  "Alpha 
and  Omega,  the  beginning  and  the  end,"  the  eternal. 

This  is  therefore  a  fundamental,  spiritual  law  on  the  au- 
thority of  the  Omnipotent  and  with  the  witness  of  the  Eter- 
nal. Material  laws  exist  in  and  with  matter  as  essentials. 
This  is  an  essential  law  of  the  spirit  universe.  Nature, 
with  forces  always  omnipotent  in  their  realm,  abhors  and 
fills  a  vacuum.  Omnipotence  and  eternity  make  a  spiritual 
vacuum  forever  impossible.  The  soul  thirsts;  it  is  satisfied. 
It  cries  out  for  God;  God  is  its  possession;  the  want  is  the 
realization. 

The  measure  is,  "  freely  ;  "  the  quantity,  what  Omnipo- 
tence can  give;  the  continuance,  while  eternity  endures. 

When  the  sinner,  like  the  prodigal,  "  comes  to  himself," 
he  has  fact,  not  promise  only.  Jesus  says,  "  Come,  for  all 
things  are  ready.''''  In  Jesus  Christ  "the  Almighty,"  "  the 
same  yesterday,  to-day,  and  forever,"  the  soul,  thirsting,  is 
forever  satisfied ;  and  whosoever  drinks  has  in  him  "  a 
well  of  water  springing  up  into  everlasting  life." 


Here  see  the  bread  of  life  ;  see  waters  flowing 
Forth  from  the  throne  of  God,  pure  from  above. 

Come  to  the  feast  of  love ;  come  ever  knowing 
Earth  has  no  sorrow  but  heaven  can  remove. 

Thomas  Moore  (altered). 


October  23. 


J^e  shall  Miiitx  tlje  ncctig  iiii)fn  l)c  crictl). 
Psalm  Ixxii.  12. 

Verily  I  say  unto  thee,  To  day  shalt  thou  be  with  me  in  paradise. 
—  Luke  xxiii.  43. 

THUS  began  the  fulfilment  of  the  Saviour's  prophecy, 
"  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men 
unto  me."  Christ  crucified  was  the  object  upon  which  the 
malefactor's  faith  rested.  It  is  an  affecting  thought  that 
the  penitent  thief  was  probably  at  that  hour  the  only  human 
being  who  unwaveringly  believed  in  the  power  and  coming 
of  Jesus.  Never  had  his  claims  and  promises  seemed  so 
preposterous ;  never  had  his  cause  looked  so  dark.  But 
though  all  men  had  forsaken  him,  this  dying  sinner  antici- 
pated the  glorious  advent  of  the  dying  Saviour  and  made 
his  petition,  "  Lord,  remember  me." 

One  might  almost  think  that  he  would  want  to  forget  him- 
self and  drop  from  the  remembrance  of  the  just  and  the 
pure.  But  faith  in  Christ  enables  the  sinner  to  forgive 
himself  and  to  say  of  the  man  that  he  was,  "  It  is  no  longer 
I."  The  new  man  within  him  does  not  think  of  hiding 
from  the  face  of  him  that  sitteth  on  the  throne,  but  asks  as 
his  greatest  boon  to  be  held  in  the  memory  of  a  pitiful  Lord. 

How  kingly  is  the  Saviour's  response  !  How  far  it  ex- 
ceeds the  breadth  of  the  petition !  The  mercy  of  Christ 
can  reach  to  the  vilest  sinner.  It  can  save  him  in  his 
greatest  extremity.  It  can  save  him  completely.  From  the 
place  of  his  penitence  it  is  not  even  a  day's  journey  to  the 
Paradise  of  God. 


^'^^^xry^  v/^^<^^*.c^«^l2^ 


The  dying  thief  rejoiced  to  see 
That  fountain  in  his  day  ; 

And  there  may  I,  though  vile  as  he, 
Wash  all  my  sins  away. 


October  24. 


Jesus  (!L\)xi&i  &cii)o  is  i\)t  faitfjM  Witness.— Rev.  i.  5. 

TAozi  hast  said:  nevertheless  I  say  unto  y on,  Hereafter  shall  ye  see 
the  Soil  of  man  sitting  on  the  right  hand  of  power,  and  coming  in 
the  clouds  of  heaven.  —  Matt.  xxvi.  64. 

CHRIST  spoke  the  truth  with  respect  to  his  Messiahship 
and  his  divine  sonship.  The  apostle  Paul  calls  this 
"witnessing  a  good  confession."  He  came  into  the  world  to 
bear  witness  to  this  truth.  In  his  life  also  he  was  the  Truth. 
His  life  manifests  the  eternal  realities  of  the  spiritual  uni- 
verse, and  so  he  is  essentially  the  king  of  men.  As  Christ's 
earthly  life  manifested  God,  so  will  every  true,  loving  dis- 
ciple of  Christ  manifest  the  same  life,  and  so  be  a  witness 
for  Christ.  As  a  new  incarnation,  Christ's  life  is  to  become 
the  life  of  the  world. 

Besides  his  rule  and  kingship  among  men,  he  will  be  seen 
hereafter  on  the  right  hand  of  power,  exalted  in  the  heavens, 
as  the  judge  of  all  men.  He  is  now  judged  by  a  human  tri- 
bunal ;  hereafter  he  will  sit  in  judgment.  In  these  perils 
and  indignities  of  his  trial  and  condemnation,  Christ's  con- 
sciousness of  his  own  essential  glory  kept  him  true  to  his 
divine  purpose. 

After  this  divine  pattern,  every  true,  faithful  life  will  be 
a  perpetual  witness  to  the  truth,  —  serene  and  patient  in  the 
presence  of  perils  ;  counting  the  sufferings  of  the  present 
not  worthy  to  be  compared  with  the  glory  that  will  be 
revealed  in  us. 


/^<^iyjy7<> 


We  shall  see  him  in  our  nature 

Seated  on  his  lofty  throne  ; 
Loved,  adored,  by  every  creature, 

Owned  as  God,  and  God  alone  ! 
There  the  hosts  of  shininp;  spirits 

Strike  their  harps  and  loudly  sing 
To  the  praise  of  Jesus'  merits, 

To  the  glory  of  their  King.  m.  pyper. 


October  25. 


raiasoeber    sfjall    call  tipon  tfje  name  of  tfje  %oxtj 
Si^all   ht    SabctJ.  —  Romans  x.  13. 

Verily  I  say  imto  you.  That  the  publicans  and  the  harlots  go  ijito 
the  kingdotn  of  God  before  yon.  —  Matt.  xxi.  31. 

IN  this  parable  our  Lord  points  out  two  classes  of  men, — 
manifest  sinners  and  hypocrites.  In  the  first  class  we 
have  the  general  reply  of  the  unsaved,  "  I  will  not."  In 
the  second  class  we  have  the  declaration  of  hypocrites,  who 
promise  much  and  do  but  little.  Better  not  promise  at  all 
than  to  promise  and  not  fulfil.  All  who  openly  profess  the 
religion  of  Christ,  say  by  that  act,  "  I  go."  I  accept  of 
Christ  and  his  religion'for  all  there  is  in  it  and  all  there  is 
of  it,  —  soul,  body,  and  spirit.  —  all  for  Christ.  But  alas, 
how  few  comparatively  do  this  !  They  say,  "  I  go,"  but  go 
not.  Publicans  and  harlots,  the  worst  of  sinners,  who  have 
all  along  said,  "  I  will  not,"  will  go  into  the  kingdom  of  God 
before  such  hypocritical  professors.  A  mere  profession  of 
Christ's  religion  will  not  suffice ;  there  must  be  an  inward 
conformity  to  the  divine  will,  and  a  consecration  of  the 
whole  being  to  God.  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind."  It  requires  all  this  to  be  a  true  follower  of  Christ. 
All  this  is  implied  in  the  words,  "I  go,  sir."  Our  Lord 
throws  a  ray  of  light  upon  the  pathway  of  the  unsaved. 
Although  they  have  often  said,  "  I  will  not,"  yet  if  they 
turn  to  God  with  an  honest,  sincere  heart  and  say,  "  I  go," 
they  will  find  the  door  into  the  kingdom  of  God  wide  open. 
"  Whosoever  will  "  may  enter  in. 


ed"- >. 


Long  from  thee  my  footsteps  straying, 

Thorny  proved  the  way  I  trod ; 
Weary  come  I  now,  and  praying, 

Take  me  to  thy  love,  my  God!  ray  palmer. 


October  26. 


CJe  greatest  of  tl^ese  10   cfjaritg.  —  i  Cor.  xiii.  13. 

If  ye  lai'e  me,  keep  my  commandjuents.  —  John  xiv.  15. 

GREAT  is  faith  and  great  is  hope,  but  greater  than  these 
is  love.  Faith  is  mighty  even  to  the  moving  of  moun- 
tains ;  it  sails  the  wildest  seas  ;  it  can  open  blind  eyes, 
can  do  many  a  miracle ;  it  justifies  the  soul  and  anticipates 
heaven.  Great  is  faith  ;  but  love  is  greater.  Faith  tires 
betimes  ;  love  is  unwearied.  Faith  is  not  always  welcome ; 
love  is  at  home  everywhere  and  travels  all  the  world  with- 
out a  passport.  Faith  is  now  and  again  a  day  late.  Love 
stayed  last  at  the  cross  and  came  first  to  the  sepulchre. 
Faith  and  hope  long  for  heaven.  Love  is  heaven  ;  for  God 
is  love,  and  when  we  love  we  are  in  heaven. 

Would  you  get  out  of  a  man  the  best  that  is  in  him,  the 
appeal  must  be  to  love.  One  may  learn  geometry,  yet  may 
not  know  nor  have  even  so  much  as  heard  of  Euclid.  But 
we  cannot  rightly  accept  "  these  sayings  of  mine  "  without 
taking  to  our  hearts  him  who  said  them.  We  cannot  sepa- 
rate Christ's  precept  from  Christ's  person.  "  Never  man 
spake  like  this  man."  As  he  continues  to  speak,  follow 
him  up  and  presently  you  will  cry,  "  My  Lord  and  my  God  ! 
Thou  alone  hast  the  words  of  eternal  life  ;  to  whom  else 
can  we  go?"  "  Lord,  thou  knowest  that  I  love  thee."  "  If 
ye  love  me,  keep  my  commandments,"  —  do  my  will;  "Be 
doers  of  the  word  and  not  hearers  only."  Let  your  deeds 
be  your  eulogists.  More  eloquent  than  words,  more  effec- 
tive than  self-assertion,  is  the  doing  of  the  Master's  will, 
prompted  out  of  a  heart  full  of  love  for  the  Master  and 
deeply  imbued  with  his  truth. 

Speak  to  me  by  name,  O  Master  ! 

Let  me  know  it  is  to  me ; 
Speak,  that  I  may  follow  faster 

With  a  step  more  firm  and  free, 
Where  the  Shepherd  leads  the  flock 

In  the  shadow  of  the  rock.     f.  r.  havergal. 


October  27. 


J^e  broiigl}t  me  to  tf}e  banqiietmg^fjouse,  antJ  fjis  banner 
oticr  me  inas  lobe.  —  Song  of  Solomon  ii.  4. 

IF/t/i  desire  I  have  desired  to  eat  this  passover  with  you  be/ore  I 
suffer.  —  Luke  xxii.  15. 

WHAT  a  wealth  of  love  these  words  reveal '  How  they 
discover  also  the  reality  and  intimacy  of  our  Lord's 
union  with  his  chosen  ones  !  His  love,  in  this  pathetic  re- 
newal of  tender  regard,  seems  literally  to  close  them  in  in  its 
marvellous  fulness.  Truly  in  this  last  passover  they  and  he 
are  one.  The  intensity  of  our  Lord's  desire  is  seen  in  the 
scrupulous  care  he  had  taken  to  secure  its  quiet  and  uninter- 
rupted enjoyment.  Why  was  this  desire  to  eat  with  them  so 
great?  Partly  because  in  the  heaviness  of  his  sorrow  now 
he  yearned  for  the  solace  of  the  disciples'  sympathy  and  com- 
munion of  love,  just  as  he  did  later  amid  the  agonies  of  Geth- 
semane.  He  loved  his  own,  and  rejoiced  in  their  love  for 
him.  Partly,  also,  because  he  was  glad  to  give  these  loyal 
ones  an  unmistakable  exhibition  of  his  relation  to  them  as 
their  Saviour.  He  had  sadly  felt  their  slowness  to  under- 
stand his  mission  in  its  spiritual  meaning.  Now  he  so  uses 
the  passover  memorial,  whose  significance  they  know,  though 
it  will  cease  with  his  own  death,  that  they  cannot  fail  to  see 
the  true  meaning  of  his  work ;  and  the  symbolism  is  so  clear 
that  they  can  never  forget  him.  Thus  he  makes  the  feast 
the  fellowship  of  intelligent  love  with  his  sufferings  for 
sinners. 

Let  us  come  to  his  table  with  like  desire  for  him,  and  not 
grieve  him  by  any  heartless  formality  or  chilling  indifference. 
Let  us  make  it  the  communion  of  reciprocal  yearning. 


This  is  the  hour  of  banquet  and  of  song  ; 

This  is  the  heavenly  table  spread  for  me. 
Here  let  me  feast,  and  feasting  still  prolong 

The  brief,  bright  hour  of  fellowship  with  thee. 


October  28. 


E\)t  unftg  0f  tl^e  gpirit.  —  Eph.  iv.  3. 

Neither  pray  I  for  these  alone,  but  for  them  also  which  shall 
believe  on  me  through  their  7vord ;  that  they  all  may  be  one;  as 
thou.  Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in 
us :  that  the  world  may  believe  that  thou  hast  sent  me.  —  JoHN  xvii. 
20,  21. 

THE  eye  of  the  Saviour  runs  forward  through  time  to  the 
end  of  the  world.  It  embraces  all  the  Christians  of  all 
the  ages  in  a  single  glance.     What  a  foresight ! 

He  prays  for  their  unity.  It  is  to  be  like  the  oneness  of 
the  Father  and  the  Son.  Christians  should  be  united  in 
love,  in  purpose,  and  in  endeavor.  God  in  redemption  is 
the  centre  of  Christian  unity,  "  one  in  us."  "  God  was  in 
Christ  reconciling  the  world  unto  himself."  Christians  come 
to  unity  as  they  become  more  and  more  absorbed  in  entreat- 
ing men,  "  Be  ye  reconciled  to  God."  Christian  missions 
are  the  path  to  Christian  union.  Differences  otherwise  mag- 
nified vanish  before  pagans  in  foreign  lands  or  in  the  pres- 
ence of  degraded  classes  within  Christendom.  It  must  be  so 
if  the  world  is  to  believe  that  God  in  infinite  love  sent  his 
Son  for  its  salvation. 

It  is  within  my  power  to  fulfil  in  a  measure  the  prayer  of 
my  dying  Saviour.  I  can  abolish  all  spirit  of  party  or  sect 
in  myself.  I  can  make  myself  one  with  all  Christians  of 
whatever  name  or  nation.  Let  me  not  fail  to  offer  to  Christ 
that  desire  of  his  heart. 


f.t:i 


^UX^-d^i^^^ 


Bind  thy  people,  Lord,  in  union, 

With  the  sevenfold  cord  of  love  ; 
Breathe  a  spirit  of  communion 

With  the  glorious  hosts  above. 
Let  thy  work  be  seen  progressing  ; 

Bow  each  heart  and  bend  each  knee, 
Till  the  world,  thy  truth  possessing, 

Celebrates  its  jubilee. 


October  29. 


2rfte  Utter  kilktf),  but  tf)c  spirit  gibetfj  life.  —  2  Cor.  iii.  6. 

It  is  the  spirit  that  qiiickeueth  ;  the  flesh  profiteth  nothittg:  the 
words  that  I  speak  unto  yon,  they  are  spirit,  and  they  are  life.  — 
John  vi.  63. 

THIS  passage  suggests  such  important  distinctions  as  let- 
ter and  spirit,  form  and  power,  ordinance  and  grace 
conveyed.  As  the  soul  to  the  body  of  Adam,  the  spirit  is  to 
the  letter,  the  power  to  the  form,  and  the  grace  to  the  ordi- 
nance. Without  an  appropriating  faith  in  Jesus,  the  bread 
of  God,  no  good  could  come  of  a  literal  eating  of  his  flesh  or 
drinking  of  his  blood.  Adam's  body  was  but  fashioned  clay 
until  the  Creator  breathed  upon  it.  The  breathing  made 
the  moving,  living  soul,  invested  with  rule  among  the  crea- 
tures. Empty  formalism  receives  rebuke  in  these  w^ords. 
The  Church  may  not  usurp  the  prerogatives  of  her  founder 
and  substitute  connection  with  herself  for  union  with  her  liv- 
ing Head.  The  spiritual  discernment  of  Christ  in  his  sacra- 
ments makes  them  means  of  replenishing  to  the  soul.  Apart 
from  the  washing  of  regeneration,  baptism  may  signify,  but 
it  will  not  convey  cleansing  to  the  heart.  Void  of  gracious 
sustenance  the  supper  becomes,  where  the  Lord's  body  is  not 
discerned.  In  the  knowledge  of  God  and  his  Son  Jesus 
Christ  standeth  our  eternal  life;  but  the  condition  of  that 
saving  knowledge  is  supplied  in  the  Spirit's  twofold  work  of 
revelation  and  ilhiini?iation.  The  lack  of  the  latter  leaves 
the  wondrous  things  in  the  law  unseen,  and  the  Bible  forever 
a  sealed  book.  '•  For  we  are  the  circumcision  which  wor- 
ship God  in  the  Spirit,  and  rejoice  in  Christ  Jesus,  and  have 
no  confidence  in  the  flesh"  (Phil.  iii.  3). 


God  through  himself  we  then  shall  know, 

If  thou  within  us  shine, 
And  sound,  with  all  thy  saints  below, 

The  depths  of  love  divine. 


October  30. 


^11  tf)e  cutis  of  Hk  rnrtii  sliall  scf  t|)c  salbation  of  ouv 

VfPoti.  —  Isaiah  Hi.  lo. 

All  pirica-  is  given  imto  tut'  in  Inunwn  and  in  earth.  Go  ye  there- 
fore^ and  teach  all  nations,  ha/^tizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost:  teaching  them  to  ol'sen'e  all 
things  whatsoez'er  I  have  commanded  yon :  and,  lo,  I  am  with  yon 
ahuay,  even  unto  the  end  of  the  7vorld.  —  Mati".  xxviii.  18-20. 

THESE  words  become  his  lips  who  spake  them,  and  his 
alone.  They  are  the  climax  to  which  all  that  went  be- 
fore led  up.  They  ii;ive  to  the  i^ospel  story  its  deepest  mean- 
ing. They  crown  it  w*th  its  highest  glory.  They  declare 
Jesus  in  power  and  purpose  vSaviour  of  mankind.  They  con- 
stitute his  imperative,  perpetual  commission  to  his  disciples. 

How  comprehensive  their  content !  —  "  all  powxM*,"  sulTi- 
cient  for  all  undertakings,  oppositions,  difficulties,  delays,  and 
triumphs;  "all  nations,"  —  not  one  to  be  left  undiscipled  ; 
the  entire  race,  redeemed  by  his  blood,  to  be  discipled  and 
made  one  in  him;  "all  the  days,"  —  each  day  and  all  day, 
till  time  shall  end. 

How  vital  their  connection,  — the  foundation  fact  his  uni- 
versal power ;  on  this  fact,  the  preceft^  "  Go  !  "  to  this  pre- 
cept joined,  the  promise^  "  Lo,  I  am  with  you  !  "  I'ower, 
precept,  promise,  all  so  joined  that  they  cannot  be  dis- 
severed. No  power?  then  no  obedience.  No  obedience? 
then  no  presence.      No  presence  ?   then  no  power. 

Lord,  by  thy  power  make  thy  people  willing,  and  by  thy 
presence  give  them  power  to  obey  thy  precept,  that  so  thy 
glory  may  soon  fill  the  earth  ! 


-/Ac^^Jr 


Baptize  the  nations  ;  far  and  nigh 

'rhc  triumphs  of  the  cross  record  ; 
The  name  of  Jesus  glorify, 

Tin  every  kindred  call  him  Lord.    j.  mcintgomi  rv. 


October  31, 


Befjolti,  \)z  pragett) !  —  Acis  ix,  u. 

/  ^/lanJ^  thee,  O  luUher,  Lord  of  heaven  and  earth,  hecaiise  thou 
hast  hid  these  thbi^s  from  the  wise  and  prudent,  atid  hast  revealed 
them  unto  hahes.  Even  so,  Father :  for  so  it  ieemed  ^ood  in  thy  sight. 
—  Ma'IT.  xi.  25,  26. 

WHAT  a  graceful  yet  sublime  veil  of  mystery  envel- 
ops like  a  glistering  robe  the  person  of  the  praying 
Saviour  !  These  communings  of  the  incarnate  Son  with  the 
eternal  Father  must  in  some  aspects  remain  inexplicable  to 
finite  minds.  They  constitute  a  part  of  that  central  mysterv 
of  the  Trinity  which  it  is  not  given  to  man  to  comprehend, 
(jod  hides  even  while  he  reveals. 

And  yet  how  precious  are  the  records  of  the  praying  as 
well  as  the  teaching,  the  acting,  the  suffering  Christ.  Four 
times  in  his  intercessions  we  hear  from  his  lips  that  tender 
word,  feather !  In  this  instance  it  stands  in  what  strange 
contrast  with  the  judicial  utterance  just  preceding  !  Here  also 
the  prayer  changes  into  an  outburst  of  thanksgiving  such  as 
never  before  or  since  ascended  to  the  throne  where  in  august 
.sovereignty  the  Father  is  seated. 

Oh,  the  .sad  estate  of  those  from  whose  eyes  the  things  of 
God,  the  precious  verities  of  grace,  are  hidden  !  wise  and 
prudent  in  earthly  things,  they  fail  to  .see  heavenly  things,  and 
their  loss  is  utter  and  everla.sting.  Oh,  the  blessedness  of 
those  who  in  the  simplicity  of  childhood  hear  and  believe  what 
Christ  has  spoken  !  Though  babes  in  the  earthly  sense,  they 
are  the  true  children  of  the  Father  and  heirs  through  Christ 
of  all  the  promises. 

Glorified  apostles  raise, 
Night  and  day,  c»jntinual  praise. 
Hast  thou  not  a  mission  too 
For  thy  children  here  to  do  ? 
With  the  proi)hets'  goodly  line 
We  in  mystic  bond  combine, — 
For  thou  hast  to  babes  revealed 
Things  that  to  the  wise  were  sealed. 

^  Mll.l,ARD  (Translation). 


November 


(^oti  .  .  ♦  noiit  commanti£tt  all  men  cbcrg  ta})txt  to  repent. 

Acts  xvii.  30. 

Go  out  into  the  higJnvays  and  hedges,  and  compel  them  to  come  in, 
that  my  house  may  be  filled.  —  Luke  xiv.  23. 

THE  disciple  must  go  to  those  who  need  him ;  they  will 
not  come  to  him.  Earth's  highways  and  byways  are 
alike  filled  with  the  neglected  and  perishing,  and  the  disciple, 
like  his  Master,  has  a  special  mission  to  them.  "  As  the 
Father  hath  sent  me  into  the  world,  even  so  send  I  you." 
Like  our  blessed  Saviour,  we  too  must  seek  and  save  the  lost. 
We  are  ever  prone  to  turn  to  those  who  have  not  gone  astray, 
but  such  was  not  the  spirit  of  the  Master.  God  has  in  these 
latter  days  brought  all  the  ends  of  the  earth  together,  and 
now  the  earnest  worker  can  go  to  almost  any  part  of  the  globe 
without  difficulty,  and  bring  in  the  wanderer  and  the  outcast 
to  the  royal  feast  of  heaven.  With  hands  of  holy  violence 
and  yet  with  the  voice  of  love  and  the  touch  of  gentleness 
we  should  go  after  the  most  needy  and  neglected  ones  of  earth 
in  the  assured  confidence  that  God's  blessing  will  follow  us, 
and  that  our  labors  shall  not  be  in  vain.  In  the  great  banquet- 
ing house  of  heaven  may  it  be  ours  to  see  some  among  the 
happy  guests  who  shall  have  been  gathered  in  by  our  faithful 
obedience  to  this  command  ! 

Whoever  will  —  O  gracious  word  !  — 

May  of  this  stream  partake  ; 
Come,  thirsty  souls,  and  bless  the  Lord, 

And  drink  for  Jesus'  sake  ! 

Samuel  MRDI,EY  [altered] 


November  2. 


IE  Mk^z  tjat  Jesus  Christ  10  tje  ^on  of  (3o^. 

Acts  viii.  37. 

Blessed  art  thoii,  Siviofi  Bar-jona  :  for  flesh  and  blood  hath  not 
revealed  it  unto  thee,  but  my  Father  which  is  in  heaven.  And  I  say 
also  tmio  thee,  That  thou  art  Peter,  and  upon  this  rock  I  will  build 
my  church  ;  and  the  gates  of  hell  shall  not  prr<.<ail  against  it.  — 
Matt.  xvi.  17,  18. 

IN  these  words  Christ  inaugurates  his  church  and  unfolds 
its  constitution  and  destiny.  His  church  is  to  be  hence- 
forth the  organized  and  visible  form  of  God's  kingdom  in 
the  world.  Men  enter  it  through  a  faith  and  confession 
wrought  in  them  by  the  Holy  Spirit.  Simon  Bar-Jona  is 
"  blessed,"  and  made  "  Peter  "  (a  rock)  by  this  spiritually 
inwrought  faith  and  confession. 

When  he  through  the  Holy  Spirit  received  and  confessed 
Jesus  as  the  Christ,  the  Son  of  the  living  God,  he  laid  the 
first  stone  in  that  building  in  which  as  living  stones  are 
builded  all  who,  taught  by  the  Spirit,  possess  the  same  faith 
and  make  the  same  confession.  When  therefore  Christ 
says  "  On  this  rock  I  will  build  my  church  "  he  says  his 
church  shall  be  built  on  this  pelrijie  quality,  be  built  on,  and 
out  of  Peters,  — on  and  out  of  characters  and  lives  such  as 
are  produced  by  acceptance  and  confession  of  Christ  under 
the  teaching  of  the  Holy  Ghost,  of  which  Peter  is  a  type. 
Thus  builded,  it  will  endure  unshaken  every  assault  and  con- 
quer every  foe.  "  The  gates  of  Hades,"  or  all  the  powers  of 
evil,  of  darkness,  and  of  death,  shall  not  prevail  against  it. 

Crowns  and  thrones  may  perish,      Gates  of  hell  can  never 

Kinn;donis  rise  and  wane,  'Gainst  that  church  prevail ; 

Kut  the  church  of  Jesus  We  have  Christ's  own  promise, 

Constant  will  remain.  And  that  cannot  fail. 

Baring-Gould. 


November  3. 


(JTijcrc  tons  giticn  fjim  ...  a  hingtiam,  tijat  all  .  .  . 
0{)Oiilti  scrbc  fihn:  .  .  .  autJ  fjis  iu'ntjtiom  .  .  .  sljall 
not  he  tifStroucti.  — Daniel  vii.  14. 

Jl/y  kins;dom  is  not  of  this  7vorld  :  if  my  kingdom  iverc  of  this 
world,  then  ivoiild  my  set-zuints  fight,  that  I  should  not  be  delivered  to 
the  fcws  :  but  uo7v  is  my  kingdom  not  from  hence.  —  John  xviii.  36. 

JESUS  was  charged  with  the  assumption  of  an  earthly 
kingsliip  by  the  Jews.  On  this  false  accusation  he  was 
delivered  unto  Tilatc.  Pilate  said  unto  him,  "Art  thou  the 
King  of  the  Jews?"  Jesus  made  no  denial,  but  explained 
in  the  words  of  this  passage  the  true  nature  of  his  kingdom, 
—  a  hidden  spiritual  kingdom.  He  said,  "If  my  kingdom 
were  of  this  world,  then  would  my  servants  fight,  that  I 
should  not  be  delivered  to  the  Jews,  but  now  is  my  king- 
dom not  from  hence."  He  aspired  to  no  earthly  regal 
power  and  glory.  All  he  asks  is  to  be  enthroned  in  the 
hearts  and  lives  of  men,  —  to  rule  their  wills,  affections,  pas- 
sions, motives,  and  acts.  These  are  his  subjects,  and  with 
these  under  his  guidance  and  control,  ho  rules  the  world. 
With  these  at  his  command  every  individual  soul  becomes  a 
glorious  habitation,  and  ev.ery  life  pure  and  beautiful  to 
behold. 

Dear  reader,  have  you  this  divine  kingdom  set  up  in  your 
heart  1  If  not,  then  please  do  now  open  the  door  that  "  the 
King  of  glory  may  come  in." 


TIasten,  Lord,  the  glorious  time 

When,  beneath  Messiah's  sway, 
Every  nation,  every  clime, 

Shall  the  gospel  call  obey! 
Then  shall  wars  and  tuniuhs  cease; 

'I'hcn  lie  banished  grief  antl  pain  ; 
Righteousness  and  joy  and  peace, 

Undisturbed,  shall  ever  reign.        Harriet  auher, 


November  4. 


CTi}at  time  3:  am  afraiti  E  iui'U  trust  in  t^ee.—  Psalm  ivi.  3. 

//  is  I ;  be  not  afraid.  —  JoHN  vi.   20. 

HOW  human  for  the  disciples  with  minds  somewhat 
tinged  with  the  superstitions  of  their  age  to  be  afraid 
of  sucii  a  marvellous  manifestation  !  True,  Christ  was  all 
the  while  surprising  them  with  some  new  phase  of  his  divin- 
ity and  love.  Nevertheless,  they  were  fearful,  requiring 
frequently  some  gentle  rebuke,  —  "Fear  not,"  "Why  are 
ye  fearful  ?  " 

Our  blessed  Lord  was  more  apt  and  ready  to  deliver  the 
disciples  from  the  perils  of  their  fears  than  they  were  to  re- 
cognize the  form  so  clear  and  visible  in  the  dark,  as  their 
Lord  walking  upon  the  boisterous  and  turbulent  waters. 

Fear  and  doubt  cramp  the  action  and  chill  the  life  of  our 
faith,  clouding  our  sight  of  Jesus.  Thus  was  it  that  he  was 
so  prompt  to  assure  them  that  what  they  beheld  was  not  a 
vision  of  fright  and  evil,  but  that  it  was  their  best  friend. 
"  It  is  I  ;  be  not  afraid." 

Fear  is  a  treacherous  foe  of  faith.  It  alarms  and  weakens 
its  subject,  making  it  a  more  possible  prey  for  the  enemy 
without.  Jesus  would  have  us  to  be  Christian  heroes, 
never  surrender  to  our  fears.  Certainly  he  knows  how 
hard  we  toil  to  make  a  headway  against  the  resistless  forces 
of  life.  His  ever  active  sympathy  and  tender  love  bring 
him  to  our  rescue  in  the  hour  of  danger. 

If  we  would  realize  the  more  that  Jesus  is  always  with  us 
in  our  trials,  not  only  may  we  hear  his  still  and  inspiring 
voice,  but  also  obtain  the  needed  help  that  makes  our  bur- 
dens light.  In  the  midst  of  the  tempests  of  life,  Jesus 
comes  to  fellowship  with  us. 

Thou  who  in  darkness  walking  didst  appear 
Upon  the  waves  and  thy  disciples  cheer, 
When  all  is  dark  may  we  behold  thee  nigh, 
And  hear  thy  voice,  "  Fear  not,  for  it  is  I  "  ! 

C.  WOKDSWORTII. 


November  5. 


J^aste  i\}£t,  escape  tljitj^er.  —  Gen.  xix.  22. 

Enter  ye  in  at  the  strait  gate.  —  Matt.  vii.  13. 

THIS  thought  should  be  an  incentive  to  earnest  action 
in  this  probationary  life,  that  it  may  issue  in  a  joyful 
eternity.  The  man  at  the  railway-gate  sees  pleasure  beck- 
oning him  within  as  he  journeys  to  his  family,  and  pain 
mocking  him  without,  if  like  the  foolish  virgins  he  hears 
the  saddest  of  words,  "  too  late."  The  gate  is  a  definite, 
plain  entrance,  and  is  shown  in  mercy  by  him  who  said,  "  I 
am  the  door."  It  implies  action,  for  he  who  would  enter 
must  move  and  not  debate.  He  must  not  be  overladen, 
for  the  young  man  loved  by  Christ  could  not  get  his  large 
burden  of  worldly  goods  through  the  strait  passage.  The 
narrow  defile  introduces  to  the  beautiful  valley,  and  the  ce- 
lestial city  shines  before  the  Christian  traveller.  The  strait 
gate  of  repentance  leads  to  the  wide  gate  of  Paradise.  As 
Saint  Chrysostom  teaches,  though  the  gate  is  strait,  the 
heavenly  city  is  wide.  It  contains  "a  great  multitude, 
which  no  man  could  number  "  (Rev.  vii.  9).  Let  us  with 
Saint  Ignatius  not  desire  "even  to  breathe  apart  from" 
Christ  in  self-denial  and  devotion  and  holy  sacrament,  that 
the  "  gate  of  death  "  may  bring  us  to  the  gate  of  resurrec- 
tion, to  eternal  life,  and  we  "  may  enter  in  through  the  gates 
into  the  city"  (Rev.  xxii.  14). 

I  see  not  the  way  before, 

Rut  I  go  at  thy  command, 
Entering  gladly  duty's  door. 

Led  by  thy  directing  hand. 

THOMAS  MACKELLAR. 


November  6. 


ILrt  fbcrg  man  tai>c  fjccti  f)oijj  jje  biiiltict]^.  —  i  Cor.  iii.  lo. 

And  ez'ery  one  that  hcareth  these  sayings  of  mine,  and  doeth  thevi 
not,  shall  be  likened  nnto  a  foolish  7nan,  which  built  his  house  upon 
the  sand :  and  the  rain  descended,  and  the  floods  came,  and  the 
winds  blero,  and  beat  upon  that  house  ;  and  it  fell :  and  great  was 
the  fall  of  it. —  Matt.  vii.  26,  27. 

AN  inverted  pyramid  is  an  impossibility.  A  ship  must 
have  ballast.  A  balloon  must  have  a  car.  In  air,  on 
water,  on  land,  a  good  foundation  is  the  most  important  thing. 

In  religion  there  is  but  one  foundation.  "Other  founda- 
tion can  no  man  lay  than  that  is  laid,  which  is  Jesus  Christ." 
All  others  are  sand.  The  silica  may  sparkle  in  them,  but 
they  are  sand.  Without  Christ,  God's  mercy  is  sand  ;  the 
cement  of  grace  is  lacking.  Without  Christ,  man's  excel- 
lence is  sand ;    the  cement  of  faith  is  lacking. 

Every  man's  foundation  will  be  tested,  thoroughly  tested. 
"The  rain  descended''  It  will  be  tested  by  God  and  by 
the  Devil.  "The  floods  came  "  from  the  deep.  It  will  be 
tested  by  men  and  circumstances.  "The  winds  blew"  from 
all  quarters,  and  these  all  beat  upon  the  house.  Whoso 
has  built  on  sand  must  fall.  Is  it  harsh  to  call  such  an  one 
foolish  ? 

Yes,  great  will  be  the  fall  !  Not  a  leaning  tower  of  Pisa 
has  fallen,  but  a  man  !  Fallen  !  —  not  prone  upon  the  earth, 
but  down,  down,  down  into  outer  darkness.  Fallen !  A 
building,  every  stone  and  timber  and  fresco  of  which  was 
instinct  with  life,  is  in  ruins,  yet  still  lives. 

These  verses  close  the  Sermon  on  the  Mount.  God  grant 
they  may  not  portray  the  close  of  your  life ! 

My  gracious  Lord,  I  own  thy  right 

To  every  service  I  can  pay  ; 
And  call  it  my  supreme  delight 

To  hear  thy  dictates  and  obey. 

PHILIP  DODDRIDGE. 


November  7. 


(!rf)i3  13  life  rternni,  tfjat  tijeo  mitji^t  itnoto  Ifjce  tijc  onlu 
true  (Soti,  anti  Jesus  (iTjjrist,  \xi\)om  t|)ou  Ijast  sent.— 

John  xvii.  3. 

//^v  /i(7(f  kncnun  me, ye  shojild  have  kncnun  my  Father  also:  and 
from  henceforth  ye  kfioio  him,  and  have  seeti  him.  —  John  xiv.  7. 

BY  the  examination  of  the  context  of  this  passage  it  is 
apparent  that  these  disciples  knew  many  things  con- 
cerning Christ ;  that  is,  they  knew  him  so  far  as  faith  en- 
abled them  to  know  him  to  be  the  Son  of  God,  the  true 
Messiah,  and  the  Saviour  of  the  world.  But  this  is  a  tacit 
reproof  because  they  did  not  know  him  more  fully  and 
perfectly  as  one  with  the  Father,  similar  in  meaning  to 
John  viii.  19,  where  in  answer  to  the  question,  "Where 
is  thy  Father?"  Jesus  answered,  "Ye  neither  know  me  nor 
my  Father :  if  ye  had  known  me,  ye  should  have  known 
my  Father  also." 


flLAk^,ia/m^ 


The  Father  is  in  God  the  Son, 
And  with  the  Father  he  is  one  ; 
In  both  the  Spirit  doth  abide, 
And  with  them  both  is  glorified. 

O  Father,  thou  most  holy  One  ! 
O  Son  of  God,  eternal  Son  ! 
O  Holy  Ghost,  thou  Love  divine. 
To  join  them  both  is  ever  thine  ! 

Eternal  Father,  thee  we  praise  ! 
To  thee,  O  Son,  our  hymns  we  raise  ! 
O  Holy  Ghost,  we  thee  adore, 
One  mighty  God  forevermore  1 


H.   W.    BAKER. 


November  8. 


rafjatgoeber  f}c  saitlj  unto  gou,  tio  it. —John  ii.  5. 

Whosoever  therefore  shall  break  one  of  these  least  comvumdvients, 
and  shall  teach  vien  so,  he  shall  be  called  the  least  in  the  kingdom 
of  heavett :  but  whosoever  shall  do  and  teach  them,  the  same  shall  be 
called  great  ijt  the  kingdom  of  heaven.  —  Matt.  v.  19. 

WHATEVER  we  do  is  a  lesson.  The  breaking  or 
teaching  of  a  commandment  is  always  a  teaching 
of  the  same.  The  most  trifling  and  concealed  transgres- 
sion declares  itself  in  an  evil  influence  upon  others.  The 
most  insignificant  and  modest  act  of  obedience  instructs 
all  and  is  an  impulse  to  goodness. 

Least  and  greatest  in  the  kingdom  !  How  shall  we  avoid 
falling  so  low,  and  how  succeed  in  rising  so  high  }  (jive 
heed  to  the  little  things.  To  be  unfaithful  in  the  least  sinks 
us  in  spiritual  degradation  ;  to  be  faithful  in  the  least  lifts 
us  to  crowned  eminence  before  Cod. 

Oh,  these  conclusive  little  things  !  We  step  over  them  in 
our  daily  path  and  drop  them  on  either  side,  —  too  trivial 
for  notice.  Yet  they  determine  character  and  influence, 
acceptance  and  rank  before  C^od. 

Each  command  gives  opportunity  to  gain  or  lose  position. 
Where  shall  be  our  place,  —  low  down  or  high  up  }  That 
depends  upon  the  day's,  yea,  the  moment's,  obedience. 
What  shall  be  the  reach  of  our  influence,  —  narrow  or  wide  .-^ 
That  depends  upon  immediate  and  constant  example.  Even 
a  little  faithfulness  wins  a  large  acknowledgment. 


<oh^ 


^/^^l^^^T^^-o 


Give  me  to  know  thy  will,  O  God ! 

And  may  I  see  to-day 
A  light  from  heaven  upon  my  road 

To  clearly  point  the  way  ! 
That  I  may  know  just  what  to  do 

And  what  to  leave  undone, 
And  be  unto  thy  service  true 

From  dawn  to  setting  sun. 


Thomas  MacKellar. 


November  9. 


©iirccome    ebil    initfj    gootl.  — Romans  xii.  21. 

Love  your  enemies,  bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  ivhich  despiteful ly  tise  you,  and  persecute 
vou  ;  that  ye  may  be  the  childreji  of  your  Father  which  is  in  heaven  : 
for  he  maketh  his  stin  to  rise  on  the  evil  and  on  the  good,  and  sendeth 
rain  on  the  just  and  on  the  unjust.  —  Matt.  v.  44,  45. 

JEWISH  rabbi  and  heathen  sage  had  taught  alike  the 
maxims  of  lov^e  for  friends  and  hatred  for  enemies. 
But  here  is  a  new  departure  in  the  field  of  ethics,  —  an  an- 
nouncement that  must  have  strangely  startled  the  hearers 
of  Jesus.  How  should  they,  indeed,  love  an  enemy,  reward 
bitterness  and  hate  with  blessing,  or  make  intercession  for 
the  defamer  and  persecutor?  But  Jesus  followed  quickly 
with  a  reason  for  his  tenet,  a  consideration  the  highest  that 
could  be  conceived  of.  They  who  do  these  things  shall  be 
called  the  children  of  God.  There  is  no  higher  character 
ascribed  to  God  than  that  in  which  he  appears  as  offering 
forgiveness  to  offenders.  They,  then,  who  cherish  this  per- 
fect spirit  of  forgiveness  are  in  the  highest  and  best  sense 
like  God,  and  accounted  worthy  to  be  named  his  children. 
To  acquire  this  spirit,  to  attain  this  divine  likeness  and  this 
exalted  recognition,  should  demand  our  best  ambition  and 
noblest  strife.  Blessed  Saviour,  thou  Prince  among  teach- 
ers, may  we  sit  humbly  at  thy  feet  until  thou  dost  teach  us 
perfectly  this  lesson,  and  dost  put  into  our  hearts  the  spirit 
which  enabled  thee  to  pray,  *'  Father,  forgive  them,  for  they 
know  not  what  they  do  ! " 


^^^^rViu^ 


7^ 


Thy  foes  might  hate,  despise,  revile. 
Thy  friends  unfaithful  prove  ; 

Unwearied  in  forgiveness  still, 
Thy  heart  could  only  love. 


SIR  E.  DENNY. 


November  io. 


Partafects  of  €f)rist,  if  toe  Tjolti   tfjc   beginning  of  our 
confiticncc  stctifast  xmto  tijc  cntJ.  —  Heh.  iii.  14. 

^«/  //^  ///^^  j-/^^i/7  eiidiire  unto  the  end,  the  same  shall  be  saved.  — 
Matt.  xxiv.  13. 

A  WARNING  note  the  Master  sounds  as  he  "sits  upon 
the  Mount  of  Olives."  The  love  of  the  majority  shall 
cool,  therefore  "endure."  To  begin  is  not  to  tinish  ;  profes- 
sion is  not  possession,  neither  is  confession  conquest.  Ad- 
miration for  the  character  of  Christ  is  far  different  from 
submitting  to  the  will  of  Christ.  "  He  endured  the  cross." 
"  And  from  that  time  many  of  his  disciples  went  back  and 
walked  no  more  with  him."  The  multitudes  who  shouted, 
"  Hosanna,"  cried  also,  "  Crucify."  The  disciple  who  said, 
"  Though  I  should  die  with  thee,  yet  will  I  not  deny  thee," 
likewise  declared,  "I  do  not  know  the  man;"  and  it  was 
"one  of  the  twelve  who  betrayed  him."  "Blessed  is  the 
man  that  endureth  temptation,"  trial,  tribulation,  who  has 
patience  to  submit  to  the  command  of  his  Lord,  and  who 
has  perseverance  to  press  forward  in  the  face  of  difficulty 
and  in  spite  of  all  opposition.  "  They  starve  well,"  was  the 
comment  of  an  old  commander  on  his  patient  troops.  "  They 
charge  well,"  was  the  encomium  which  a  veteran  general  gave 
to  his  leal-hearted  warriors.  To  starve,  to  charge,  to  be 
patient,  to  persevere,  "  to  hold  fast  that  which  thou  hast, 
that  no  man  take  thy  crown,"  and  "  to  press  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus,"  —  this  is  to  endure;  "and  he  that  endureth  to  the 
end,  the  same  shall  be  saved." 


^.iC<-%cJU^ 


Ne'er  think  the  victory  won, 

Nor  lay  thine  armor  down  ; 
Thine  arduous  work  will  not  be  done 

Till  thou  obtain  the  crown. 

Heath. 


-e/ 


November  ii. 


Ef  any  man's  inork  abitJe ,  ,  .\z  sfjall  receive  a  relajarti. 

I  Cor.  iii.  14. 

Behold,  I  come  quickly ;  and  my  reivard  is  with  me,  to  give  eiiery 
man  according  as  his  work  shall  be. — Rev.  xxii.  12. 

THE  disciples  came  to  Jesus  and  asked,  "  What  shall  be 
the  sign  of  thy  coming,  and  of  the  end  of  the  world?  " 
He  replied.  Many  deceivers  and  many  false  prophets  shall 
arise,  iniquity  shall  abound,  and  the  love  of  many  wax  cold 
before  the  end  comes.  And  this  gospel  of  the  kingdom  shall 
be  preached  in  the  whole  world  for  a  testimony  unto  all  the 
nations;  and  then  shall  the  end  come.  This  will  be  the  pre- 
lude to  the  judgment.  Then  shall  appear  the  sign  of  the  Son 
of  man  in  heaven.  No  one  will  be  able  to  anticipate  the  time 
of  these  events,  and  the  appearing  of  the  Lord  will  be  with 
the  suddenness  and  vividness  of  lightning ;  and  he  will  have 
"  wages  "  with  him  to  give  to  each  as  his  labor  merits.  It 
will  be  a  day  of  vengeance  to  the  wicked,  but  a  day  of  reward 
to  the  righteous.  Note  the  contrast:  "Depart  from  me,  ye 
cursed,"  and  "  Enter  into  the  joy  of  thy  Lord."  The  com- 
ing of  the  Lord  Jesus  will  be  the  occasion  of  the  greatest  joy 
to  his  saints.  They  will  behold  him  coming  to  be  glorified 
in  his  saints ;  they  will  greet  him  with  unending  praises. 
What  manner  of  persons  ought  we  to  be  in  all  holy  living, 
looking  for  the  coming  of  the  day  of  God  1  Shall  we  not  wait 
with  holy  longing,  ready  at  any  moment  when  we  shall  hear 
his  voice  anew  —  "  Yea,  I  come  quickly  "  —  to  cry  out, 
"  Amen  ;  come,  Lord  Jesus  "  ? 

Haste  the  day  of  thy  returning 

With  thy  ransomed  church  to  reign ; 

Then  shall  end  our  days  of  mourning, 
We  shall  sing  with  rapture  then, 

Thou  art  worthy  I 
Come,  Lord  Jesus,  come  ;  Amen! 

J.  G.  Dfxk. 


November  12, 


(3itt  mc  tfjis  toater,  tfjat  3:  tijirst  not. —  John  iv.  15. 

/  am  the  bread  of  life :  he  that  cotneth  to  me  shall  never  hunger  ; 
and  he  that  believeth  on  me  shall  never  thirst. — John  vi.  35. 

THI^  is  one  of  the  "  I  ams  "  of  Christ,  and  one  which  is 
very  precious  to  the  believer.  Clirist  is  the  source  and 
support  of  spiritual  life.  As  bread  is  necessary  to  the  body,  so 
is  Christ  essential  to  the  soul.  As  the  grain  has  to  be  crushed 
in  order  to  become  bread,  so  Christ's  body  had  to  be  broken 
and  his  blood  shed  on  the  cross,  that  he  might  become  the 
bread  of  life. 

Unless  bread  is  eaten  it  is  useless.  In  like  manner  Jesus 
Christ  must  be  partaken  of  by  faith.  He  who  uses  this  bread 
of  life  shall  never  hunger  and  never  thirst.  He  shall  never 
again  hunger  for  this  world,  as  formerly.  He  has  found  the 
grand  elixir  of  life,  so  that  even  though  he  passes  through 
the  valley  of  Baca,  he  can  make  in  it  a  well.  He  shall  not 
hunger  and  thirst  always,  but  can  look  forward  to  a  glorious 
time  when  he  shall  join  the  throng  "who  shall  hunger  no 
more,  neither  thirst  any  more  ...  for  the  Lamb,  which  is  in 
the  midst  of  the  throne,  shall  feed  them  and  shall  lead  them 
to  living  fountains  of  waters." 


Thou,  Saviour,  art  the  living  bread  ; 

Thou  wilt  my  every  want  supply. 
By  thee  sustained  and  cheered  and  led, 

I  '11  press  through  dangers  to  the  sky. 

Kay  PAL.MER. 


November  13. 


TOitJ  i\jz  mout]^  confession  is  ntatie  unto  galliatton. 

Romans  x.  io. 

Whosoever  therefore  shall  confess  me  before  men,  hvn  will  I  also 
confess  before  my  Father  which  is  in  heaven.  But  whosoever  shall 
deny  jne  before  men,  him  will  I  also  deny  before  my  Father  which  is 
in  heaven.  —  Matt.  x.  32,  33. 


T 


O  confess  Christ  before  men  is  to  make  a  public  ac- 
knowledgment of  him  as  the  Saviour  of  the  race,  but 
especially  to  express  one's  acceptance  of  him  as  his  personal 
Saviour,  to  espouse  actively  his  cause,  to  ally  one's  self  with 
the  disciples  of  Christ.  He  that  announces  his  trust  in  Jesus 
for  forgiveness,  who  is  truly  baptized  into  the  name  of  Christ, 
and  partakes  of  the  Lord's  Supper,  who  unites  with  the  Church 
and  labors  for  the  upbuilding  of  Christ's  kingdom,  in  all  these 
ways  confesses  Christ.  So  also  a  life  of  obedience,  humility, 
piety,  godly  zeal,  which  is  Christ-hke,  is  a  witness  for  Christ 
and  a  testimony  to  his  transforming  power.  Such  an  one 
will  Christ  not  only  formally  acknowledge  before  the  Father, 
but  give  him  a  glorious  share  in  his  heavenly  honor. 

To  deny  Christ  is  to  do  the  opposite  of  the  above.  To  do 
this  it  is  not  necessary  publicly  and  formally  to  declare  one's 
renunciation  of  Christ  as  an  infidel  might  do,  but  simply 
neglect  to  confess  him  in  the  ways  above  indicated.  If  we  in 
any  such  way  disown  Christ,  we  are  none  of  his,  and  it  cannot 
but  be  that  he  must  disown  us. 

Let  us,  then,  accept  and  confess  Christ  as  our  Lord  and 
Saviour. 


I  'm  not  ashamed  to  own  my  Lord, 

Or  to  defend  his  cause  ; 
Maintain  the  honor  of  his  Word, 

The  glory  of  his  cross. 


November  14. 


raj)0  ftatl^  tjf0pisctj  i\)C  tjau  of  small  tfjings  ? 

Zech.  iv.  10. 

Gather  up  the  fragments  that  remain,  that  nothing  be  lost.  —  John 
vi.  12. 

THIS  utterance  of  our  Lord  is  one  of  the  many  side-lights 
to  be  found  in  the  gospel  narratives.  It  ushers  us 
into  the  realm  of  purely  temporal  things  and  is  nothing  more 
than  a  commonplace  order  such  as  any  one  might  find  in 
the  mouth  of  an  average  housewife.  This  homely  injunction 
not  to  waste  even  the  remains  of  a  dinner  is  severely  prac- 
tical, and  forms  a  sharp  contrast  to  the  sublime  spiritual 
truths  which  our  Saviour  had  so  recently  given  his  disciples 
on  the  mountain-top.  A  great  descent,  we  exclaim,  and  yet 
what  a  testimony  to  the  completeness  of  Christ's  character  ! 
Unlike  the  majority  of  men,  our  Lord  was  many-sided. 
He  was  not  so  lost  in  contemplation  as  to  be  unmindful 
of  the  wants  of  the  body.  He  who  discoursed  so  eloquently 
upon  the  glories  of  God's  kingdom  was  not  above  practising 
the  little  economies  of  life  and  inculcating  the  importance 
of  frugality.  Both  by  precept  and  example  Christ  taught 
that  wastefulness  is  sin.  Saving  may  be  one  of  the  minor 
virtues  perhaps,  still,  let  us  remember  that  the  command  to 
"  gather  up  the  fragments  "  came  from  him  who  w^as  able 
to  feed  five  thousand.  The  liberal  Christian  is  usually  the 
man  who  has  learned  this  lesson  of  economy.  It  is  not 
given  us  to  multiply  loaves  of  bread;  but  where  is  the  man 
who  cannot  save  something  and  become  instrumental  in 
sending  the  bread  of  life  to  those  who  have  it  not  ? 


C/m(  ^.^^^^^^kk. 


Scorn  not  the  slightest  word  or  deed, 

Nor  deem  it  void  of  power  ; 
There  's  fruit  in  each  wind  wafted  seed 

Ihat  waits  its  natal  hour. 

A.NONVMOUS. 


November  15. 


1  tibjell  .  .  .  toitf)  fjim  also  tjat  10  of  a  contrite  anti 

Jumble  spirit. —Isaiah  Ivii.  15. 

Blessed  are  the  poor  in  spirit :  for  their' s  is  the  kingdom  of  heaven. 
Matt.  v.  3. 

THIS  is  our  Lord's  protest  against  the  self-satisfied  but 
self-deceived  righteousness  of  the  scribes  and  Pharisees, 
and  against  the  ethical  legalism  and  self-wrought  virtue  on 
which  so  many  estimable  people  base  their  hope  of  heaven. 
Christ  came  not  to  press  upon  men  a  salvation  not  needed. 
He  does  not  offer  "  unsearchable  riches  "  to  those  "  who  are 
rich  and  increased  with  goods  and  have  need  of  nothing," 
but  to  the  poor  in  spirit,  those  who  are  utterly  destitute  of 
spiritual  resources  and  have  come  to  know  it,  and  with  pro- 
found self-abasement  are  ready  to  acknowledge  it.  They 
have  come  to  themselves  as  did  the  starving  prodigal ;  and 
in  this  deeply  felt  consciousness  of  guilty  bankruptcy,  their 
real  blessedness  has  its  beginning.  A  little  divine  light 
begins  to  shine  into  their  hitherto  darkened  hearts,  and  they 
see  how  poor  they  are.  Oh,  how  our  blessed  Lord  loves  to 
fill  an  emptied  heart !  while  one  that  is  already  full  of  sat- 
isfactory riches  and  resources  has  no  place  for  him.  This 
beatitude  necessarily  begins  the  series.  It  is  the  first  of 
the  rising  steps  which  lead  to  the  portal  by  which  we  must 
enter  the  kingdom  of  heaven.  "  God  resisteth  the  proud 
but  giveth  grace  unto  the  humble." 


JAM 


c 


The  heaven  where  I  would  stand  complete 

My  lowly  love  shall  see  ; 
And  stronger  grow  the  yearning  sweet, 

My  holy  One,  for  thee. 


T.  H.  Gill. 


November  i6. 


IE  gfjall  ht  satisfictJ,  iujm  31  ainake,  toitfj  tj)2  likeness. 
Psalm  xvii.  15. 

Be  ye  therefore  perfect,  even  as  your  Father  which  is  in  heaven  is 
perfect.  —  Matt.  v.  48. 

THE  child  of  God  must  not  be  content  with  the  pharisaic 
interpretation  of  the  law.  Nor  must  he  share  the 
publican's  conception  of  his  duty  of  kindness  toward  his 
fellows.  God  commendeth  his  love  toward  us  in  that  while 
we  were  yet  sinners  Christ  died  for  us.  God  is  love, 
and  love  is  the  fulfilling  of  the  law.  Be  Hke  God ;  let  the 
child  reproduce  the  Father's  virtues.  The  Father's  house 
is  to  be  his  lasting  home.  His  eternal  associations  are  to 
be  with  the  holy,  ever  blessed  Trinity.  The  intimate  re- 
lations of  heaven  demand  entire  sinlessness  in  all  who  abide 
there.  It  would  surprise  us  if  God  demanded  less  than 
perfection  in  those  who  are  to  be  fellow-heirs  with  Christ. 
Holiness  is  your  duty  and  your  destiny.  It  is  a  distant  goal, 
but  it  will  be  reached.  "  I  shall  be  satisfied,"  said  the 
Psalmist,  "  when  I  awake,  with  thy  hkeness."  Let  life's 
day  be  filled  with  service  toward  God  and  toward  man. 
Then  let  the  night  of  death  come.  Your  awaking  shall  be 
blessed  ;  you  will  see  the  King  in  his  beauty. 


.eO  uXlU) 


Holy  Lamb,  who  thee  receive, 
Who  in  thee  begin  to  live, 
Day  and  night  they  cry  to  thee, 
"  As  thou  art,  so  let  us  be  !  " 

ANNA  S.  DOBER. 


November  17. 


TOJatsoeber  tioifi  mafee  manifest  10  lic[f)t.  —  Eph.  v.  13. 

/^or  every  one  that  doeth  evil  hateth  the  light,  neither  conieth  to  the 
light,  lest  his  deeds  should  be  reproved.  But  he  that  doeth  truth 
cometh  to  the  light,  that  his  deeds  may  be  made  manifest,  that  they 
are  wrought  in  God.  —  John  iii.  20,  21. 

THIS  passage  of  Scripture  occurs  at  the  close  of  Christ's 
conversation  with  Nicoclemus.  It  contains  the  two  fun- 
damental doctrines  of  the  whole  Bible,  —  sin  and  salvation. 
The  unregenerate  man  hates  the  light,  shuns  the  light,  fears 
the  light.  He  would  have  you  believe  that  he  can  be  a  Chris- 
tian in  his  own  way,  that  a  public  profession  is  not  necessary, 
that  the  Lord's  Supper  is  not  of  sufficient  importance  to  re- 
quire his  compliance  with  the  dying  injunction  of  the  Re- 
deemer. His  whole  course  is  in  direct  opposition  to  the 
revealed  will  of  God.  "  The  carnal  mind  is  enmity  against 
God ;  for  it  is  not  subject  to  the  law  of  God,  neither  indeed 
can  be"  (Romans  viii.  7).  The  regenerate  man  is  the  oppo- 
site of  this.  He  loves  the  light  because  God  is  light,  and  he 
delights  to  honor  God  by  a  cheerful  and  willing  obedience 
to  the  divine  commands.  Whatever  good  he  may  do  he  gives 
God  the  credit  for  it.  "In  me  dwelleth  no  good  thing," 
but  "  I  can  do  all  things  through  Christ."  Reader,  this  is  a 
test  by  which  you  can  easily  find  out  where  you  stand  ;  is  it 
in  the  twentieth  or  twenty-first  verse  of  this  wonderful 
chapter? 


aciry-Q<^  /77  J  W*y//\« 


Behold  the  servant  of  the  Lord  ! 

I  wait  thy  guiding  hand  to  feel ; 
To  hear  and  keep  thy  every  word, 

To  prove  and  do  thy  perfect  will ; 
Joyful  from  my  own  works  to  cease, 
Glad  to  fulfil  all  righteousness. 


November  i8. 


3If  ijoz  ask  anu  tljing  accortims  to  j^i'g  iufU,  fje  })earetf)  us. 

I  John  v.  14. 

//ye  abide  in  me,  atid  my  coords  abide  in  you,  ye  shall  ask  what  ye 
7vill,  and  it  shall  be  done  tinto  you.  —  JoHN  xv.  7. 

HERE    we    have   the   conditions   of  prevailinp-  i)raver 
First,  The  abiding  in  Christ.  s  r    j'     ■ 

O  blessed  union,  —  oneness  with  the  Saviour  ;  fulness  of 
love  and  fellowship  with  him;  a  relationship  never  to  be 
broken,  not  even  death  itself  can  sever  it ;  one  continued  life 
in  union  with  divine  life,  and  the  same  nature  unfolded.  As 
is  the  "vine,"  so  is  the  "branch"  with  one  life-giving  power. 
As  is  the  "  body,"  so  is  each  "member  "sustained  by  one  and 
the  same  element  of  existence.  Thus  our  body,  united  to 
Christ's  body,  is  united  to  Christ's  will,  "  joined  unto  the  Lord 
in  one  spirit:"  and  the  body  being  the  "temple,"  we  are 
made  partakers  of  his  nature.  He  is  "glorified"  in  us,  and 
we  are  "  fashioned  "  like  unto  him. 

Second,  The  abidi fig  word.  In  this  heavenly  relationship 
Christ's  words  are  received  into  believing  hearts,  without  ex- 
ception, and  become  our  words,  and  shape  our  lives.  So 
that  in  the  abiding  with  him,  and  his  words  abiding  in  us 
our  will  is  brought  into  humble  submission  to  his  will,  and 
the  union  will  be  such  a  sweet  and  harmonious  one,  his  Spirit 
inditing  the  petition,  that  every  request  will  come  to  him  ac- 
ceptably, and  the  answer  will  surely  be  given. 

My  prayer  hath  power  with  God  ;  the  grace 

Unspeakable  I  now  receive ; 
Through  faith  I  see  thee  face  to  face ; 

I  see  thee  face  to  face  and  live  I 
In  vain  I  have  not  wept  and  strove ; 
Thy  nature  and  thy  name  is  love. 

c.  Wesley. 


November  19. 


STJje  ilorti  Unotnetfj  toto  to  tJelifaet  tfje  ptilg  out  of 
temptation.  —  2  peter  ii.  9. 

Because  thou  hast  kept  the  word  of  my  patience,  I  also  will  keep 
thee  from  the  hour  of  temptation,  which  shall  come  upon  all  the  world, 
to  try  them  that  dwell  upon  the  earth.  —  Rev.  iii.  lo. 

FAITHFUL  adherence  to  the  Word  of  (iod,— which  is 
the  expression  of  the  divine  patience,  forbearance,  and 
love  toward  mankind, — exposes  the  believer  to  great  temp- 
tations. The  world,  the  liesh,  and  the  Devil  use  their  most 
seductive  arts  to  compass  his  fall ;  but  here  is  the  assurance 
of  sufficient  grace.  He  who  says,  "  I  also  will  keep  thee  from 
this  hour,"  prayed  for  Peter  the  very  instant  he  knew  that 
Satan  desired  to  sift  him  as  wheat;  and  in  like  manner  the 
prayer  of  our  great  High-Priest  and  Intercessor  precedes  the 
temptations  of  every  saint. 

How  comforting  to  know  that  our  sorrows  and  complaints, 
which  the  world  treats  with  such  indifference,  enter  the  heart 
of  our  Father  in  heaven,  and  bring  us  unfailing  relief  ! 

The  church  in  Philadelphia  was  the  only  one  in  Asia  that 
escaped  unscathed  from  the  bitter  persecutions  of  Trajan ; 
and  this  is  an  earnest  and  an  assurance  of  our  Lord's  protect- 
ing presence  to  every  soul  who  keeps  "the  word  of  his 
patience." 


^^#. 


/^UMi^^^€^ 


O  Lamb  of  God,  who  cam'st  to  take 

The  sin  of  man  away, 
Fast  hold  me  for  thy  mercy's  sake, 

And  I  shall  never  stray  ! 

Thomas  MacKellar. 


November  20. 


5Lobf  cobetet])  all  sins- —  Pro  v.  x.  12. 

Take  Jieed  to  yourselves  :  If  thy  brother  trespass  against  thee,  rebuke 
him  ;  ufid  if  he  repent,  forgive  him.  And  if  he  trespass  against  thee 
seven  times  in  a  day,  and  seven  times  in  a  day  turn  again  to  thee,  say- 
ing, I  repent  ;  thou  shalt forgive  him.  —  LuKE  xvii.  3,  4. 

/  say  not  inito  thee,  Until  seven  times :  but,  Until  seventy  times 
seven.  —  Matt,  xviii.  22. 

THIS  parable  teaches  the  lesson  of  unbounded  forgive- 
ness. The  Jews,  it  is  said,  forgave  the  third  offence, 
but  not  the  fourth.  Peter  doubles  the  number,  and  thinks, 
perhaps,  he  has  reached  the  limit  of  Christian  forgiveness. 
But  Christ  says,  "  I  say  not  unto  thee,  until  seven  times, 
but  until  seventy  times  seven." 

By  this  he  does  not  mean  "seventy-seven  times,"  nor  four 
hundred  and  ninety  times.  He  uses  a  definite  number  for 
an  unlimited  multitude.  Boundless  forgiveness  is  the  divine 
law.  But  this  boundless  pardon  has  its  condition.  ^^  If  he 
repent,  forgive  him."  "  I  forgave  thee  all  that  debt,  because 
thou  desiredst  jney 

To  the  penitent  only  is  forgiveness  boundless.  Forgive- 
ness is  a  test  of  character  ;  it  is  an  index  of  the  new  birth. 
The  unrenewed  heart  does  not  thus  forgive.  "Take  heed 
to  yourselves,"  an  unforgiving  spirit  is  proof  of  ungodliness  : 
"  O  thou  wicked  servant,  etc."  It  is  a  forerunner  of  doom  : 
"  His  lord  was  very  wroth,  etc. ;  "  "  so  likewise  shall  my 
heavenly  Father  do  also  unto  you,  if  ye  from  your  hearts 
forgive  not  every  one  his  brother  their  trespasses." 


Oh,  may  I  learn  the  art, 

With  meekness  to  reprove  ; 
To  hate  the  sin  with  all  my  heart, 

But  still  the  sinner  love. 

c.  Wesley. 


November  21. 


ge  alkali  not  tempt  i\)t  HortJ  ^axix  (^oti.  —  Deut.  vi.  16. 

'/  '      T/tozi  shalt  not  te77ipt  the  Lord  thy  God.  —  Matt.  iv.  7. 

"  T    ET  these  sayings  [of  Christ]  sink  down  into  your  ears," 

J 4    for  here  is  the   secret  of   holiness  and  happiness. 

We  must  come  up  to  the  standard  of  God's  holy  will  and 
not  attempt  to  drag  him  down  to  that  of  our  sinful  desires. 

Christ's  example  is  rich  with  suggestions  for  our  own 
successful  resistance  of  temptation.  Before  the  temptation, 
John  the  Baptist  attests  he  saw  "the  Spirit  descending  and 
remaining"  on  Christ.  The  heart  on  which  the  Holy  Spirit 
descends  and  remains  is  a  citadel  that  Satan  can  never  cap- 
ture. The  weapon  Christ  employed  to  repel  the  Tempter 
was  "  the  sword  of  the  Spirit,  which  is  the  word  of  God."  A 
mind  stored  with  Bible  truths  and  a  life  which  exemplifies 
them  can  best  repel  Satan.  Christ  also  availed  himself  of 
"  the  shield  of  faith."  Implicit  faith  in  God  acts  as  water  on 
flames ;  it  "  quenches  all  the  fiery  darts  of  the  wicked."  Be 
not  afraid  of  the  Devil,  but  only  of  sinning  against  God. 
Satan  is  a  coward ;  "  resist  the  Devil,  and  he  will  flee  from 
you."  One  of  the  Christian's  sweetest  experiences  comes 
after  successfully  resisting  temptation.  At  the  end  of  the 
struggle,  "  Behold,  angels  came  and  ministered  unto  him." 


Think  not  thy  Saviour  does  not  see 

When  Satan  casts  a  dart  ; 
No  arrow  ever  wounded  thee 

That  did  not  pierce  his  heart. 

THOMAS  MACKELLAR. 


November  22. 


SfjaU  H  i)itJ£  from   1lbraf)am  t^at  tbing   infjicf)  C  tio? 

Gen.  xviii.  17. 

Henceforth  I  call  you  not  servants  ;  for  the  servant  knoweth  not 
what  his  lord  docth  :  but  I  have  called  yon  friends  ;  for  all  things 
that  I  have  heard  of  my  Father  I  have  made  known  unto  yon.  — 
John  xv.  15. 

THESE  inspiring  and  comforting  words  of  Jesus  were  ad- 
dressed to  the  eleven  on  the  night  before  he  suffered. 
The  revelations  made  to  them  at  the  passover  table,  in 
the  early  evening,  concerning  his  betrayal  and  death,  had 
blasted  all  their  earthly  hopes  and  expectations.  They  saw 
themselves  poor,  outcast,  and  alone  in  the  world;  and  "sor- 
row had  filled  their  hearts."  Could  they  have  grasped  the 
blessed  import  of  these  wonderful  words,  what  light  would 
have  fallen  on  their  darkness  !  "  Henceforth  "  the  relation 
^f  the  disciple  to  his  Lord  is  no  more  that  of  a  servant 
(the  conception  of  rabbinical  discipleship)  not  knowing  what 
his  Lord  does,  but  the  endearing,  confidential  relation  of 
friend,  loved  even  as  the  P^ather  hath  loved  his  only  begot- 
ten Son,  and  admitted  to  the  secrets  of  his  Lord  through 
the  abiding  Comforter,  and  made  co-worker  together  with 
him,  constrained  by  his  unspeakable  love.  Yea,  more;  hav- 
ing received  "the  adoption"  he  is  made  "joint-heir"  with 
him,  "if  he  abides  in  his  love,"  "if  so  be  that  he  suffers 
with  him,"  "  that  they  may  be  glorified  together." 


Not  a  brief  glance  I  beg,  a  passing  word, 
]>iit  as  thou  dwell 'st  with  thy  disciples,  Lord, 
Familiar,  condescending,  patient,  free, 
Come  not  to  sojourn,  but  abide  with  me. 


November  23. 


Neiti)er  &i)u\\  t|)e  flame  kinW  upon  t!)ec.  —  Isaiah  xiiii.  2. 

I/e  that  overcometh  shall  not  be  hurt  of  the  second  death.  —  Rev. 
ii.  II. 

THIS  is  what  the  Head  of  the  Church  says  by  the  Spirit 
to  encourage  our  fidehty  and  perseverance  to  the  last. 
This  solves  beforehand  the  problem  of  our  future.  The 
conflict  is  to  be  won  by  devotion  and  service  to  the  Master, 
in  opposition  to  that  heartless  apathy  which  surrenders  every- 
thing to  the  force  of  circumstances,  to  the  spirit  of  the  age, 
and  the  eddying  course  and  drifting  fashions  of  the  world. 
This  is  an  appeal  to  faith, — to  that  far-reaching  sense  of 
the  soul  which  apprehends  "  the  glory  that  shall  be  revealed 
in  us,"  "  ready  to  be  revealed  in  the  last  time,"  the  unseen 
but  eternal  inheritance  undefiled.  Have  we  an  "  ear  "  for 
this  revelation?  The  Spirit  speaks  this  promise  to  the 
churches  ;  but  does  he  find  faith  among  us  ?  Do  our  souls 
respond  to  the  voice  from  heaven,  —  the  still  small  voice 
of  God  ?  Faith  in  these  things  ever  waxing,  shall  be  more 
than  a  match  for  the  blatant  gabble,  the  glitter  and  glare, 
the  noise  and  show  of  the  world.  The  promise  allures  us 
to  the  future  for  our  rest,  our  satisfaction,  and  exceeding  great 
reward.  We  have  the  promise  of  exemption  from  the  "sec- 
ond death,"  and  its  fulfilment  confers  "  immortal  life " 
through  Jesus  Christ.  O  Christian,  let  the  full  power  of  the 
immortal  future  come  upon  you ! 


'o'06'^r^. 


But  to  those  who  have  confessed, 

Loved,  and  served  the  Lord  liclow, 
He  will  say,  "  Come  near,  ye  blessed, 
See  the  kingdom  I  bestow; 

You  forever 
Shall  my  love  and  glory  know." 

John  Newton. 


November  24. 


3Let  f)im  be  goiir  fear.  —  Isaiah  viii.  13. 

^«^  ycv/r  7iot  them  which  kill  the  body,  but  are  not  able  to  kill  the 
soul :  but  rather  fear  him  zvhich  is  able  to  destroy  both  soul  and  body 
in  hell.  —  Matt.  x.  28. 

THERE  is  a  place  for  fear  and  hope  in  the  life  of  faith. 
God  deals  with  men  by  holding  forth  as  motives  the 
rewards  and  punishments  of  the  future.  He  warns  through 
fear  and  woos  through  hope.  Fear  catches  the  note  of  alarm, 
and  the  wise  soul  shuns  the  evil.  Nor  does  it  stop  with 
mere  warning;  it  goes  on  with  help  to  the  end.  The  fear 
meant  in  this  verse  is  awe  without  terror.  It  is  filial  fear 
that  loves  while  it  venerates,  and  trusts  while  it  adores. 

There  is  a  right  fear  and  a  wrong  fear.  The  wrong  fear 
is  the  fear  of  man,  —  for  the  worst  he  can  do  is  bound  up 
with  time,  and  can  but  hurt  the  body.  It  is  always  evil 
and  bringeth  a  snare.  It  did  much  for  King  Saul's  ruin; 
it  led  David  to  most  unseemly  conduct;  it  brought  Peter  to 
great  sin  and  grief  in  his  shameful  fall.  There  is  also  a 
wrong  fear  of  God,  which  is  ignorant  and  hard  and  cruel 
as  the  grave.  The  right  fear  is  that  which  knows  God's 
power  to  destroy  both  soul  and  body  in  hell,  and  then  turns 
from  sin  to  the  way  of  righteousness,  seeking  divine  truth 
and  a  nobler  life.  And  so  the  wise  soul  turns  to  Christ, 
himself  the  way,  the  truth,  and  the  life. 

Perfect  love  casteth  out  all  wrong  fear ;  but  the  right  fear 
of  God  abides.  It  is  the  beginning  of  wisdom,  a  fountain 
of  life,     "  The  fear  of  the  Lord  is  clean,  enduring  forever." 


XttKWv 


Fear  hath  no  dwelling  there  ; 
Come  to  the  mingling  of  repose  and  love, 
Breathed  by  the  silent  spirit  of  the  dove, 
Through  the  celestial  air  ! 

Felicia  D.  Hemans. 


November  25. 


E\)t  ®otj  of  our  M\}tx&  f)atf)  glorifieti  jjis  .Son  Jtsug* 

Acts  iii.  13. 

T/it's  sickness  is  not  unto  death,  but  for  the  ^lory  of  God,  that  the 
Son  of  God  might  be  glorified  thereby.  —  John  xi.  4. 

"  T  ORD,  behold,  he  whom  thou  lovest  is  sick."  This  is 
I  ^  the  touching,  suggestive  message  which  comes  from 
two  troubled  hearts  at  Bethany  to  Jesus  in  liis  Perean  re- 
treat. "This  sickness  is  not  unto  death."  This  is  the  short 
strange  answer  which  the  messenger  is  bidden  to  take  back. 
Perhaps  before  the  words  were  spoken,  certainly  before  they 
could  reach  the  sisters,  their  brother  was  dead.  Did  the 
Master  mean  to  mock  their  grief,  or  was  he  too  for  the 
once  mistaken?  Ah,  there  is  a  ray  of  resurrection-light 
gleaming  in  that  dark  message,  if  they  would  only  see  it ! 
A  saint's  sickness  is  never  unto  death.  He  may  seem  to 
die,  but  it  is  death  in  seeming  only.  The  heavenly  Father 
will  have  no  dead  children.  What  seemed  to  be  the  death 
of  Lazarus  was  only  the  occasion  for  kindling  in  the  hearts 
of  his  friends  the  flame  of  a  heavenly  hope.  His  grave  was 
only  a  door  through  which  the  glory  of  the  divine  love  and 
power  shone  anew  upon  the  paths  of  men.  Earthly  afflic- 
tion is  but  a  means  of  manifesting  and  magnifying  the  love 
of  God  in  Jesus  Christ  our  Lord.  Sickness  in  the  Master's 
friends  is  not  unto  death,  but  unto  discipline,  and  the  dis- 
covery of  his  glory  to  us,  and  through  us  to  others. 

Without  murmur,  uncomplaining, 

In  his  hand 
Lay  whatever  things  thou  canst  not 

Understand  ; 
Though  the  world  thy  folly  spurneth, 
From  thy  faith  in  pity  turneth, 
Peace  thy  inmost  soul  shall  fill, 

Lying  still. 

H.  A.  V.  (Translation). 


November  26. 


2Ef)oii5i)  fje  tni'st  it  not,  rjct  is  \}t  suiltg.  —  Lev.  v.  17. 

BiU  he  that  knexu  not,  and  did  cojumit  things  worthy  of  stripes, 
shall  be  beaten  Tuith  feio  stripes.  For  unto  whomsoever  much  is  given, 
of  him  shall  be  much  required :  and  to  whom  men  have  co77imitted 
much,  of  him  they  ivill  ask  the  more.  —  LuKE  xii.  48. 

THINGS  "worthy  of  stripes,"  wrong  things,  committed 
in  ignorance,  are  not  so  blameworthy  as  things  com- 
mitted against  conscience.  In  the  former  case,  they  are 
committed  without  purpose  of  wrong;  in  the  latter  case,  they 
are  actuated  by  evil  intent.  Ignorance  of  duty  and  con- 
tempt of  duty  may  be  followed  by  precisely  the  same  form  of 
wrong-doing,  but  not  involving  the  same  degree  of  guilt,  as 
a/^w  stripes  and  many  stripes  are  adapted  to  this  diversity 
of  guilt.  But  stripes,  few  or  many,  are  the  merited  and  cer- 
tain penalty  of  all  sin.  And  "  unto  whomsoever  much  is 
given,  of  him  shall  be  much  required,"  because  his  obligation 
is  proportioned  to  his  privilege  and  opportunity,  —  to  the 
stewardship  which  demands  his  faithfulness.  So  man  deals 
with  his  fellow-man.  It  is  common-sense  justice,  and  Jesus 
Christ  indorses  the  principle  in  the  above  words  which  fell 
from  his  lips  of  infinite  wisdom.  What  then  must  be  the 
degree  of  guilt  of  those  to  whom  the  unspeakable  riches  of 
Christ  are  freely  offered,  and  who  refuse  to  accept  them,  but 
cleave  to  the  beggarly  elements  of  sin  instead.''  "  How  shall 
we  escape,  if  we  neglect  so  great  salvation  ? " 


/^rj^^nM^^ 


Freely  from  me  ye  have  received, 
Freely  in  love  to  others  give  ; 

Then  shall  your  doctrines  be  believed, 
And  by  your  labors,  sinners  live. 


November  27. 


2rf}e  meek  sj^ll  infierit  tf)e  eartj).  —  psalm  xxxvii.  n. 

Blessed  are  the  meek:  for  they  shall  inherit  the  earth.  —  Matt.  v.  5. 

WHAT  is  it  to  be  meek  ?  He  who  pronounced  this  beati- 
tude said,  "  I  am  meek."  To  be  meek,  then,  is  to 
wear  the  yoke  he  wore,  —  to  submit  to  the  will  of  the  Father 
as  he  did.  A  mild  manner,  a  sweet  expression,  a  retiring  dis- 
position, are  but  the  superficialities  of  meekness.  Essentially, 
it  is  of  the  heart,  not  of  the  face.  The  Master  was  meek 
in  self-assertion,  as  in  self-devotion  and  self-denial.  The  same 
spirit  spoke  in  the  "nevertheless"  of  the  court  of  Caiaphas 
as  in  the  "  nevertheless  "  of  the  garden  of  Gethsemane.  Meek- 
ness is  conformity  to  the  will  of  God  in  perception,  motive, 
choice,  and  act.  What,  then,  is  the  blessedness  of  the  meek? 
Is  it  that  of  the  Dives  who  had  not  "where  to  bestow  his 
goods  "  .''  Is  the  reward  of  submission  to  the  will  of  God  such 
an  "  inheritance  of  the  earth  "  as  can  be  measured  by  the  acre, 
or  counted  in  coin  ?  The  questions  answer  themselves.  Such 
was  not  the  reward  of  the  Master's  meekness.  To  "inherit 
the  land  "  is  a  proverbial  phrase.  Every  Jew  understood  it. 
After  the  conflict  for  Canaan,  then  its  undisputed  possession  ; 
so  the  people  of  God  were  "given  rest  as  he  promised  them," 
and  their  fathers  before  them.  The  blessedness  of  the  meek 
is  restful  self-possession  in  view  of  the  soul's  heritage  in  God. 
"  The  Lord  is  the  portion  of  mine  inheritance ;  yea,  I  have  a 
goodly  heritage."     This  is  the  song  of  the  meek. 


Lord,  when  I  all  things  would  possess, 

I  crave  but  to  be  thine  ; 
Oh,  lowly  is  the  loftiness 

Of  these  desires  divine  ! 

T.  H.  Gill. 


November  28. 


C^e  toorti  of  tf)e  l,orti  cntmrctfj  for  rbcr.  —  i  Peter  i.  25. 

Heaven  and  earth  shall  pass  away,  but  my  words  shall  not  pass 
azuay.  —  MaTT.  xxiv.  35. 

HOW  amazing  the  prescience  here  evinced  !  Immutable 
as  are  Nature's  laws,  vast  as  is  the  seeming  magni- 
tude and  age,  long  as  is  the  obvious  duration  of  the  physical 
universe,  Jesus  yet  calmly  declared  that  it  shall  finally  per- 
ish ;  and  modern  science  confirms  the  remarkable  declara- 
tion. Equally  amazing  is  the  confidence  with  which  this 
man  deliberately  affirms  the  imperishability  of  his  own  words. 
Without  having  committed  to  writing  a  single  line,  he  yet 
declares  that  his  words  shall  outlive  the  very  universe,  are 
literally  immortal.  Certain  it  is  that  these  words  were  never 
more  vital  or  influential  than  to-day,  —  abiding  utterly  un- 
wasted  the  white  light  of  even  this  wonderful  nineteenth 
century. 

Who  is  this  man  that  thus  spake,  that  is  responsible  for 
this  most  astounding  statement  ?  What  philosophical  his- 
torian has  ever  accounted  for  him,  or  ever  will.'^ 

All  men,  manifestly,  have  a  direct  and  personal  interest  in 
these  "wonderful  words  of  life,"  — particularly  in  those  re- 
lating to  human  destiny  and  the  terms  of  salvation.  Let  the 
unbeliever  ponder  them  and  tremble  !  Let  the  believer  read 
them  and  rejoice  ! 


Q.  d!'  cHoJUJIwfc 


The  mountains  melt  away 

When  once  the  Judge  appears, 
And  sun  and  moon  decay, 

That  measure  mortal  years  ; 
But  still  the  same  in  radiant  lines 
The  promise  shines  through  all  the  flame. 

Philip  Doddridge. 


November  29. 


OT  t{)at  ini'll  libe  fiotilg  in  Christ  Scsus  g^all  suffer 
persecution.  —  2  tim.  in.  12. 

Blessed  are  they  which  are  perseaited  for  righteousness''  sake :  for 
their' s  is  the  kingdom  of  heaven.  —  Matt.  v.  io. 

THIS  is  the  last  of  the  Beatitudes;  and  while  it  confirms 
and  seals  the  sevenfold  blessedness  of  the  righteous, 
it  points  out  what  the  Christian  has  to  expect  from  the 
world's  enmity  in  his  endeavor  to  obtain  these  precious 
jewels.  Strange  that  the  world  should  return  hatred  for 
love,  persecution  for  peace-making,  malignancy  for  mercy! 
Yet  so  it  is.  Nor  does  the  blessed  Master  conceal  this  truth, 
even  as  his  disciples  enter  his  service.  Frankly,  unreserv- 
edly, he  unfolds  to  them  what  salary  they  may  expect  in  his 
service  here  on  earth.  Listen  to  him :  "Men  shall  revile  you 
and  persecute  you  and  expel  you  from  their  society,  and  say 
all  manner  of  evil  against  you  falsely,  for  my  sake.''''  That 
is  the  key  to  this  persecution.  The  surest  evidence  and 
the  most  distinctive  mark  of  genuine  discipleship  is  thus 
announced  by  the  Holy  Ghost,  "All  that  will  live  godly  in 
Christ  Jesus  shall  suffer  persecution."  What  then?  "Re- 
joice, and  be  exceeding  glad:  for  great  is  your  reward  in 
heaven."  If  the  world  curses  you,  God  calls  you  "blessed." 
If  the  world  will  not  tolerate  you  beneath  the  heavens,  God 
will  take  you  up  into  heaven.  If  the  world's  salary  be  death, 
God's  reward  is  eternal  life. 

Brethren,  while  we  sojourn  here, 
Fight  we  must,  but  should  not  fear. 
Foes  we  have,  but  we've  a  Friend, 
One  that  loves  us  to  the  end. 
Forward,  then,  with  courage  go  ; 
Long  we  shall  not  dwell  below. 
Soon  the  joyful  news  will  come, 
"  Child,  your  Father  calls ;  come  home  !  " 

Joseph  swain. 


November  30. 


QTfje  tifati  sfiall  ht  raisetj  fncorrtiptible,  —  i  Cor.  xv.  52. 

Marvel  not  at  this :  for  the  hour  is  coming,  in  the  which  all  that 
are  in  the  graves  shall  hear  his  voice,  and  shall  come  forth  ;  they  that 
have  done  good,  unto  the  resurrection  of  life ;  and  they  that  have  done 
evily  unto  the  resurrection  of  damnation.  —  John  v.  28,  29. 

IMMORTALITY,  then,  is  not  conditional.  It  is  inherent 
in  human  nature.  It  does  not  depend  upon  good  behav- 
ior; it  cannot  be  forfeited  by  sin.  Even  the  most  desperate 
of  criminals  cannot  escape  from  it,  much  less  the  most  igno- 
rant of  agnostics.  Until  all  have  stood  before  the  judgment 
seat  of  Christ,  until  some  have  gone  away  into  eternal  pun- 
ishment and  other  some  into  eternal  life,  until  every  man 
reaps  that  which  he  has  sown,  and  having  been  judged 
according  to  the  deeds  done  in  the  body,  has  received  his 
reward,  the  Word  of  God  affords  no  possible  hope  of  escape 
from  the  truth  of  inherent  and  inalienable  immortality,  and 
after  that  none  could  wish  for  one.  "  It  is  appointed  unto 
men  once  to  die,  and  after  that  the  judgment."  If  death  is 
universal,  so  must  judgment  be ;  and  if  judgment  be  univer- 
sal, it  must  be  because  the  identity  of  each  individual  is 
retained  beyond  the  grave,  for  judgment  would  be  impossible 
or  absurd  without  identity  in  the  person  judged. 

Here,  then,  is  a  joyous  hope  for  the  believing,  as  well  as  a 
faithful  warning  —  an  affectionate,  tender,  truthful,  and  there- 
fore faithful  warning  —  for  the  unbelieving. 


V^^r^-t^ 


Then  shall  nature  stand  aghast, 
Death  himself  be  overcast ; 
Then,  at  her  Creator's  call, 
Near  and  distant,  great  and  small, 
Shall  the  whole  creation  rise, 
Waiting  for  the  great  assize. 

Stanley  (Translation). 


December  i. 


JFor  tfjig  cause   ^z  is   tfjc  inetiiator  of   tf)e  neio  testa- 
ment —  Heb.  ix.  15. 

//  w  finished.  —  John  xix.  30. 

WITH  these  words  Christ  closes  his  work  of  sacrifice. 
He  had  offered  himself  as  "a  lamb  without  spot  and 
without  blemish ;  "  and  thenceforth,  wrote  one  to  whom  that 
one  offering  was  the  spell  that  at  once  broke  his  hard  heart 
and  transformed  his  life,  "  this  man,  after  he  had  offered 
one  sacrifice  for  sins  forever,  sat  down  at  the  right  hand  of 
God."  And  yet  his  work  had  not  wholly  ended.  We  turn  from 
the  scene  on  Calvary,  and  a  little  later  hear  him  saying  to  his 
disciples,  "  Go  ye,"'build,  preach,  and  suffer,  "  and  lo,  I  am 
with  you  alway,  even  to  the  end  of  the  world."  The  work 
of  sacrifice  is  ended  only  that  the  work  of  founding,  inspir- 
ing and  transforming  shall  begin.  "  Ye  shall  be  witnesses 
unto  me,"  he  says;  and  then  we  read,  "And  they  went  forth 
and  preached  everywhere,  the  Lord  ivorking  with  themy 

So  he  means  it  to  be  with  us.  Ah !  how  often,  when  the 
burden  is  heavy  and  the  way  lonely,  we  would  fain  say  of  all 
that  makes  life  a  labor  and  a  pain,  "  It  is  finished."  And  so 
we  shall;  but  not,  surely,  to  pass  on  into  an  inglorious  ease. 
As  with  the  best  lives  and  the  noblest  powers  competency 
rises  side  by  side  with  the  task,  so  it  will  be  with  us  and 
with  our  work.  One  day  the  cross-bearing  will  be  done,  and 
we  shall  be  privileged  to  say,  "  It  is  finished." 


\a^s 


^wir<— 


"  It  is  finished  !  "     Oh,  what  pleasure 

Do  these  precious  words  afford  ! 
Heavenlv  blessine;"^  without  measure 

Flow  to  us  from  Christ  the  Lord. 

Jonathan  Evans. 


December  2. 


ra^g  per0£cute0t  tf)ou  me?  — Acts jx  4. 

Tnasmiich  as  ye  did  it  not  to  o?ie  of  the  least  of  these,  ye  did  it  not  to 
me.  —  Matf.  XXV.  45. 

THESE  words  assign  the  reason  for  the  dread  sentence 
pronounced  upon  the  lost.  The  righteous  and  wicked 
have  been  finally  separated.  The  great  company  on  the 
right  hand  of  the  Judge  have  heard  the  welcome,  "  Come, 
ye  blessed,"  and  now  the  irrevocable  doom  descends  upon 
"  them  on  the  left  hand."  Here  Christ  as  the  King  and  Judge 
identifies  himself  with  his  people.  The  lost  are  not  con- 
demned for  sins  of  which  they  have  been  found  guilty,  but 
for  opportunities  of  serving  the  Master  which  they  have 
selfishly  neglected.  The  hungry,  the  sick,  the  naked,  the 
stranger,  and  prisoner  had  not  been  ministered  unto.  Inas- 
much as  they  had  neglected  to  serve  the  least  of  these  his 
brethren,  they  had  neglected  to  serve  Christ  himself.  It  is 
the  love  of  Christ  which  constrains  his  people  to  gentle  deeds 
of  loving  ministration.  Behind  all  doing  lie  thought  and 
feeling.  As  we  think  of  Christ  and  feel  toward  him  so  will 
our  actions  ever  be.  Neglecting  to  help  and  comfort  his  af- 
flicted disciples  implies  lack  of  love  to  Christ  and  Christ's. 
Therefore  doom  falls  upon  the  lost  because  they  preferred  an 
unloving,  self-indulgent,  utterly  selfish  life,  to  the  loving  self- 
denial  which  finds  its  truest  happiness  in  imitating  him 
"who  came  not  to  be  ministered  unto,  but  to  minister." 


titoXiAte 


And  we  believe  thy  word, 

Though  dim  our  faith  may  be  ; 

Whate'er  for  thine  we  do,  O  Lord, 
We  do  it  unto  thee. 


December  3. 


E!)e  rijgl}tC0U0n£00  0!  (3oti,  —  Romans  X.  3. 

For  I  say  tinto  yoit^  That  except  your  righteousness  shall  exceed  the 
righteoicsiiess  of  the  scribes  and  Pharisees,  ye  shall  in  no  case  enter 
into  the  kingdom  of  heaven.  —  Matt.  v.  2o. 

IN  the  preceding  verses  Jesus  has  been  declaring  the 
majesty  of  the  law;  then  having  made  this  startling  an- 
nouncement, he  proceeds  to  illustrate  the  many  ways  in  which 
both  its  spirit  and  letter  were  violated  by  the  traditional 
"doers"  and  "teachers."  He  demands  a  distinguishing 
righteousness  in  his  followers  which  shall  sharply  differen- 
tiate them  from  these  traditionalists.  They  are  to  show  a 
righteousness  which  shall  exceed  anything  conceived  by  these 
old  religionists,  which  shall  have  grained  into  its  very  life  a 
love  for  truth  and  a  respect  for  the  interests  of  others.  This 
spotlessness  is  demanded  as  the  legitimate  and  convincing 
fruit  of  faith,  the  supreme  test  of  the  new  kingdom.  This 
demand  is  uncompromising.  But  here,  as  elsewhere,  Jesus  is 
insisting  on  the  sacredness  of  the  sfirit  of  the  law.  The 
righteousness  of  the  Pharisees  consisted  of  an  unwearying 
observance  of  the  letter ;  but  white  and  clean  without,  their 
hearts  were  far  from  God.  The  Christian  disciple  is  to  come 
by  faith  into  such  fellowship  with  Christ  that  obedience  is  the 
result  of  harmony.  He  has  passed  out  from  the  schoolhouse. 
His  renewed  nature  acts  from  an  intelligent  acquiescence  in 
the  spirit  of  the  requirement.  His  righteousness  exceeds 
that  of  all  scribes  and  Pharisees  because  it  is  righteousness 
and  not  mere  commandment-keeping. 


^ya/4.&nx^ 


Our  God  is  love  ;  and  all  his  saints 

His  image  bear  below. 
The  heart  with  love  to  God  inspired 

With  love  to  man  will  glow. 

Thomas  COTTHRILL  (altered). 


December  4. 


J^is  JJat{)cr's  name  torittfii  in  tfjcir  forc!)cati0. 
Rev.  xiv.  i. 

//I'm  that  m>erconieth  will  I  make  a  pillar  in  the  temple  of  my  God, 
and  he  shall  go  no  more  out :  and  J  %v ill  xvrile  upon  him  the  name  of 
my  God,  and  the  na?ne  of  the  city  of  my  God,  which  is  new  Jerusa- 
lem, wJiich  conieth  down  out  of  heax'en  from  my  God :  and  I  will 
write  upon  him  my  7iew  navie. —  Rev.  iii.  12. 

WHO  would  not  rejoice  in  the  grace  qualifying  him,  the 
honor  attaching  to  him,  and  the  usefulness  that  would 
justify  him  in  being  a  pillar  in  the  temple  of  God,  in  a  temple 
wide  as  the  sanctified  universe,  and  so  all-inclusive  of  what  is 
essentially  divine  as  to  admit  of  no  humanly  builded  temple 
within  itself.'' 

He  shall  be  this  pillar,  and  upon  hiin  shall  be  inscribed  the 
threefold  name  "  of  my  (jod,  the  City  of  my  God,  and  my  new 
Name,  "  —  the  first  a  general  piety,  the  second  loyalty  to  the 
kingdom,  the  third  affectionate  devotion  to  the  personal  Re- 
deemer;  the  first  Faith,  the  second  Hope,  the  third  Love. 
Upon  him  that  overcometh  shall  this  threefold,  perfect  name 
be  written,  identifying  him  as  the  Lord  s  possession  and  ser- 
vant, and  guaranteeing  continuous  watch,  guidance,  and  pre- 
servation of  him ;  all  which  in  turn  shall  give  him  further 
emboldenment,  stimulation,  and  enterprise. 

All  this  to  '-him  that  overcometh,"  not  in  his  own  strength, 
but  through  faith  in  the  indwelling  Spirit  and  the  outworking 
providence  of  Christ. 


,/jlcu^  /hn^^^ 


Thy  nature,  gracious  Lord,  impart ; 

Come  quickly  from  above  ; 
Write  thy  new  name  upon  my  heart, 

Thy  new  best  name  of  Love. 


December  5. 


W^t  !)abe  tfje  petitions  tf)at  ^t  tizmtti  of  fjim. 
I  John  v.  15. 

Go  thy  way  ;   and  as  thou  hast  believed,  so  be  it  do7ie  unto  thee. 
Matt.  viii.  13. 

IN  quick  transition  the  human  and  the  divine  in  Christ 
pass  before  us.  The  great  wonder-worker  himself  mar- 
vels at  the  miracle  of  faith.     How  artlessly  human  ! 

Unembarrassed  at  the  strange  proposition,  prompt  as  an 
echo  comes  the  response,  "Go  thy  way."  What  sublime 
divinity  ! 

It  was  not  the  hasty  dismissal  of  impotence  or  indifference 
or  impatience,  but  the  certain  answer  of  a  mighty,  all-suffi- 
cient helpfulness  to  the  cry  of  a  simple,  obedient  faith. 
Christ  acted  like  "  one  having  authority."  The  same  sublime 
almightiness  that  "  arched  the  heavens  "  is  here.  "  Go ;  be  it 
done."  And  this  same  almightiness  seems  obedient  to  a 
Gentile's  faith;  what  more  unpromising?  What  could  be 
mightier  ?  Absolutely  limitless  in  its  own  nature,  it  so  ac- 
counted of  God's  ability ;  and  so  it  put  all  the  powers  at 
its  control  in  perfect  accord  with  the  divine  purpose.  What 
a  mighty  combination  was  that !  What  indeed  are  obstacles 
when  God  and  man  are  one  ? 


Oh,  make  but  trial  of  his  love  ! 

Experience  will  decide 
How  blest  are  they,  and  only  they, 

Who  in  his  truth  confide  ! 

Tate. 


December  6. 


&omt  to  tbctlastincf  life,  anb  some  to  0f)ame  anb  eber- 
lasting  contempt.  —  Daniel  xii.  2. 

Aud  these  shall  go  away  into  everlasting  punishment :  but  the 
righteous  into  life  eternal.  —  Matt.  xxv.  46. 

1"*HESE  words  were  prompted  by  eternal  love.  Let  us 
not  turn  away  from  them  as  we  should  if  some  mere 
man  had  spoken  them.  He  who  loved  us  and  gave  himself 
for  us  would  not  do  such  a  cruel  thing  as  to  leave  us  in  any 
doubt  about  the  future  state.  Sinners  are  not  going  to  be 
left  to  perish  if  it  is  possible  to  bring  them  to  repentance 
and  forgiveness.  God  does  not  take  pleasure  in  the  infliction 
of  punishment,  but  rather  desires  that  they  may  turn  and 
live. 

The  awfulness  of  sin  is  a  fact  which  cannot  be  avoided, 
and  its  consequences  reach  out  endlessly.  There  is  no  pos- 
sible escape  from  this  issue.  Therefore  let  us  take  the 
blessed  warning  at  the  lips  of  him  who  at  the  same  time  held 
out  his  arms,  saying,  "  Come  unto  me  .  .  .  and  I  will  give 
you  rest."  And  oh,  how  precious  the  promise  to  every  one 
who  thus  flies  to  Jesus!  Not  one  single  blow  shall  reach 
him  forever  and  forever !  Eternal  life  with  all  its  possibil- 
ities of  hope,  and  joy,  and  friendship  with  Jesus,  whose  life 
bought  ours  !  Friend,  don't  wait  a  single  day.  Choose 
this  day  Christ  and  eternal  life. 


O  thou  who  canst  not  slumber,  On  us  thy  mercy  lighten, 

Whose  light  grows  never  pale.  On  us  thy  goodness  rest ; 

Teach  us  aright  to  number  And  let  thy  Spirit  brighten 

Our  years  before  they  fail  1  The  hearts  thyself  hast  blessed 


BlCKEKSTEl  H. 


December  7. 


Es  not  tfjfg  i\)Z  Christ  ?  —  John  iv.  29. 

Because  I  said  unto  thee,  I  saw  thee  under  the  fig  tree,  believest 
thou  ?  thou  shalt  see  greater  things  than  these  .  .  .  Hereafter  ye  shall 
see  heaven  open,  and  the  angels  of  God  ascending  and  descending  upon 
the  Son  of  man.  —  John  i.  50,  51. 

ONE  little  word  of  Christ  revealed  to  Nathaniel  that  he 
was  no  more  hidden  from  him  than  from  the  Father. 
The  self-disclosure  which  Nathaniel  made  to  God  when  hid- 
den from  all  other  eyes  under  the  fig-tree,  is  wholly  known 
to  Jesus,  This  was  the  first  revelation  to  Nathaniel  of  that 
wisdom  of  which  Christ  promises  him  further  knowledge, 
and  on  it  he  based  his  faith  and  his  confession.  He  had 
personal  evidence  of  the  divinity  of  Christ. 

Is  it  not  clear  that  the  Being  who  shows  man  to  himself 
is  the  true  God  .''  This  view  Christ  had  given  Nathaniel 
and  said,  "  As  clearly  will  I  disclose  heaven  to  thee.  Mes- 
sengers shall  come  from  its  open  portals  and  by  me  make 
known  to  you  the  secrets  of  the  skies.  They  shall  return 
also  to  heaven,  and  bear  the  revelation  of  men  to  write  in 
the  book  of  God's  remembrance."  So  this  one  first  proof 
by  which  Nathaniel  knew  his  Lord  shall  be  augmented  with 
other  evidence,  abundant,  continuous,  and  complete. 


Be  thou  my  guide  into  all  truth  divine  ; 

Give  me  increasing  knowledge  of  my  God. 
Show  me  the  glories"that  in  Jesus  shine, 

And  make  my  heart  the  place  of  his  abode. 

C.   FORSYTH. 


December  8. 


3Lct  ctiau  one  of  us  please  fji's  ncigf)bour  for  f)is  jgooti 
to  rtiification.  — Romans  xv.  2. 

//  is  more  blessed  to  give  than  to  receive.  —  ACTS  xx.  35. 

THOUGH  not  recorded  in  the  gospels,  these  are  his 
own  words,  doubtless  like  many  another  saying  of 
Jesus  preserved  by  oral  tradition  and  treasured  in  the  mem- 
ory of  his  disciples.  The  words  are  just  like  him.  He  was 
himself  God's  unspeakable  gift;  his  life  was  one  constant 
giving. 

This  maxim  contradicts  the  common  creed.  Men  measure 
gladness  by  the  abundance  of  good  received.  The  true 
blessedness  is  to  impart.  It  matters  not  what  is  given,  or 
how  accepted,  if  the  giving  be  but  sincere.  It  is  the  altar 
which  sanctifieth  the  gift.  It  may  be  a  cup  of  water,  a  word 
of  common  comfort,  a  helping  hand  ;  it  may  be  a  kindly 
judgment,  unspoken  sympathy  ;  it  may  be  the  sacrifice  of 
ea.se,  health,  life,  —  blessedness  attends  the  gift.  What  a 
fulness  has  this  blessedness!  It  is  a  well  of  water  within 
the  soul;  it  is  the  very  joy  of  the  Lord. 

Here  is  medicine  for  the  sad  heart.  Here  are  riches  for 
the  poorest.  Silver  and  gold  if  I  have  it ;  if  not,  such  as  I 
have  give  I.  Every  day  brings  its  opportunities.  What  a 
day  would  that  be  in  the  life  of  any  man,  whose  opportuni- 
ties for  this  blessing  were  proved  to  the  full ! 


Help  us,  O  Lord,  thy  yoke  to  wear, 

Delighting  in  thy  perfect  will ; 
Each  other's  burdens  learn  to  bear, 

And  thus  thy  law  of  love  fulfil. 

Thomas  Cotterill. 


December  9. 


3^c  sfjall  feeti  fjis  Aoc^  Ii^f^^  ^  0|)ep|)erti.  —  Isaiah  xi.  u. 

/  am  the  good  shepherd,  and  know  my  sheep,  and  am  knozu/t  of 
mine.  —  John  x.  14. 

DEFENCELESS  by  nature,  timid  and  subject  to  alarm, 
the  sheep,  of  all  animals,  is  the  most  utterly  dependent 
upon  human  protection.  Great,  therefore,  is  the  importance 
of  a  shepherd  of  undoubted  qualifications  and  fidelity.  How 
truly  is  a  man  like  a  sheep !  How  impotent  against  sin,  how 
unsuspicious  of  its  approach,  how  easily  deceived  as  to  its 
nature!  Nor  is  he  without  a  shepherd's  care;  for  he  can 
sing  with  the  Psalmist,  "The  Lord  is  my  shepherd."  That 
shepherd  is  Jesus,  nor  is  there  need  for  another.  Does  the 
Christian  need  food.?  The  good  Shepherd  says  for  his  com- 
fort, "  I  am  the  door  ;  by  me  if  any  man  enter  in,  he  shall  be 
saved,  and  shall  go  in  and  out  and  find  pasture."  Follow- 
ing him  you  can  sing,  "  He  maketh  me  to  lie  down  in  green 
pastures."  Is  the  Christian  sore  beset  so  that  he  cries  out, 
"  My  soul  is  among  lions,"  while  terror  chills  his  heart? 
Then  can  he  find  comfort  in  the  words  of  his  Shepherd,  "  I 
lay  down  my  life  for  the  sheep."  His  soul's  alarm  is  stilled, 
and  he  can  say,  "  He  restoreth  my  soul."  Does  Satan  lay 
claim  to  the  child  of  God,  and  fill  him  with  apprehension.? 
He  is  reassured  by  the  words  of  Jesus,  "  He  calleth  his  own 
sheep  by  name  ;  ...  I  know  my  sheep,  and  am  known  of 
mine."  Hearing  that  voice  speak  my  name,  I  find  myself 
relieved  from  fear,  and  following  the  Shepherd  of  my  soul, 
am  led  in  '•  the  paths  of  righteousness." 


Jesus  my  Shepherd  is; 

'T  was  he  that  loved  my  soul ; 
'Twas  he  that  washed  me  in  his  blood; 

'Twas  he  that  made  me  whole. 
'Twas  he  that  sought  the  lost, 

That  found  the  wandering  sheep  ; 
'Twas  he  that  brought  me  to  the  fold  ; 

'T  is  he  that  still  doth  keep. 


December  io. 


l^eceibeti  me ...  as  Christ  Scsiig.  —  Gal.  iv.  14. 

He  that  receiveth  luhomsoeve}'  I  send  receiveth  me ;  and  he  that 
receiveth  me  receiveth  him  that  se7it  me.  —  John  xiii.  20. 

THE  passage  teaches  two  exalting  truths.  First,  the  per- 
fect identification  of  Christ  with  his  disciple.  "  He 
that  receiveth  whomsoever  I  send"  —  that  is,  you,  my  disci- 
ples —  "receiveth  ;;/^."  More  vividly  still  he  announces  this 
truth  to  Saul  persecuting  the  children  of  God:  "  Why  perse- 
cutest  thou  inef''  Christ  virtually  says  in  the  passage  we 
are  studying,  "  I  am  in  you.  To  receive  you  is  to  receive 
me.  To  reject  you  is  to  reject  me.  A  blow  at  your  honor 
is  a  stab  at  my  heart.  The  arm  uplifted  against  a  disciple 
is  a  threat  against  the  Son  of  God."  Are  you  a  disciple? 
Think  that  invisible  spiritual  nerves,  whose  seat  is  the  divine 
soul,  reach  forth  and  cover  you  with  their  sensitive  tissue  ? 

The  second  truth  is  like  unto  this.  So  Jesus,  the  Son,  is 
identified  with  the  Father.  "  He  that  receiveth  me  receiveth 
him  that  sent  me."  Jesus  alone  reveals  the  Father.  Only 
through  him  incarnate  can  we  conceive  of  God  as  a  spirit. 
'•  I  and  my  Father  are  one."  *'  He  that  hath  seen  me  hath 
seen  the  Father." 

If,  then,  Christ  is  in  the  Father,  and  the  Father  in  him, 
and  if  the  disciple  is  in  Christ,  and  Christ  in  him,  truly  are 
we  the  sons  of  God  ! 


From  Christ  they  all  their  gifts  derive, 
And  fed  by  Christ,  their  graces  live  ; 
While,  guarded  by  his  mighty  hand, 
'Midst  all  the  rage  of  hell  they  stand. 


Philip  Doddridge. 


December  ii. 


f^e  sj^all  sabe  t]^e  Jumble. —Job  xxii.  29. 

Except  ye  be  converted ,  and  becojtie  as  little  children,  ye  shall  not 
enter  into  the  kingdotn  of  heaven.  Whosoever  therefore  shall  humble 
himself  as  this  little  child,  the  savie  is  greatest  in  the  kingdoiii  of 
heaven.  —  Matt,  xviii.  3,  4. 

TO  be  converted  is  to  be  turned  about,  implying  a  real 
renewal  of  the  heart  and  a  radical  reformation  of  the 
life.  It  is  to  "be  born  again,"  "born  of  the  Spirit,"  "  born 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God."  No  man  is  fully  alive  till  he  is  converted. 
Our  loftiest  faculties  are  tuneless  till  divine  inspiration 
breathes  through  them.  The  new  life  is  the  supreme  need  of 
human  nature.  The  sonl  is  dead  till  it  receives  the  light,  life, 
and  love  of  God. 

The  new  birth  gives  the  childlike  spirit.  We  "  become  as 
little  children ;  "  fear  gives  way  to  filial  assurance,  wilfulness 
to  loving  obedience,  servitude  and  formalism  to  spiritual  free- 
dom ;  grief  yields  to  gladness,  and  pride  is  cast  out  by  hu- 
mility. Heavenly  crowns  cannot  be  won  by  great  talents  ; 
they  cannot  be  bought  by  great  wealth  ;  and  great  pretensions 
and  great  performances  are  equally  powerless  to  obtain  them. 
They  are  freely  bestowed  upon  those  who  have  the  childlike 
spirit.  God's  kingdom  is  God's  family ;  all  of  his  children, 
his  "little  children,"  are  royal.  Those  who  feel  that  they  are 
nothing  without  God  are  the  greatest  in  the  kingdom  of  God. 


•^.  ^ '  ^::7'W^^'^^^ 


I  would  not  have  the  restless  will 

That  hurries  to  and  fro, 
Seeking  for  some  great  thing  to  do, 

Or  secret  thing  to  know  ; 
I  would  be  treated  as  a  child, 

And  guided  where  I  go.  anna  l. 


December  12. 


STaiigfjt  flf  ®0tj  to  lofac  one  anotljcr.  —  i  Tiiess. 


IV.  9. 


This  is  my  commajtdment,  That  ye  love  one  another^  as  I  have 
laved  you.  —  John  xv.  12. 

THE  words  are  last  words  of  the  Christ.  They  are  re- 
peated for  the  emphasis.  The  truth  is,  the  first  clause 
is  a  sort  of  summary  of  all  he  had  to  say,  just  as  the  last 
clause  is  a  summary  of  all  he  did  and  was. 

Christ's  work  began  and  was  wrought  in  love.  His  vic- 
tory was  won  through  love.  His  greatness  lay  in  his  love. 
God  is  love,  and  God  in  Christ  was  only  manifested  love,  — 
love  working  at  all  costs.  Man's  greatness  was  to  be  like 
Christ's.  Christ  contradicts  the  human  instinct  about  being 
great.  Men  were  to  rise  above  other  men,  become  truly  great 
within  themselves,  and  do  truly  great  things  in  the  world,  not 
by  rivalries  and  hate,  but  by  helpfulness  and  love.  God 
would  measure  men  by  that.  Men  who  had  felt  Christ  would 
measure  themselves  by  that.  And  the  world  should  be  re- 
deemed, the  evil  in  it  overcome,  wrongs  righted,  men  be 
saved,  Christ's  kingdom  come,  —  all  by  the  power  of  love. 
It  all  would  cost  men  suffering.  It  cost  Christ  suffering; 
but  there  was  no  other  way.  There  is  no  other  hope  of  re- 
demption for  the  world,  save  in  this  love  —  Christ's  and 
men's  —  Christ's  working  through  men. 


C'c;Z.trcc^t.<^f^J<^^i^U€f7Ur7r>^ 


Hence  may  all  our  actions  flow,  — 
Love  the  proof  that  Christ  we  know  ; 
Mutual  love  the  token  be, 
Lord,  that  we  belong  to  thee. 
Love,  thine  image,  love  impart ; 
Stamp  it  now  on  every  heart. 
Only  love  to  us  be  given  ; 
Lord,  we  ask  no  other  heaven  ! 

C.  Wesley. 


December  13. 


©eceitful  abobe  all  tl)in0S,  anti  ticgperatdg  inicketJ. 

Jer.  xvii.  9. 

Not  that  which  goeth  into  the  month  defileth  a  man  ;  but  that  7uhich 
Cometh  out  of  the  mouth,  this  defileth  a  man.  For  out  of  the  heart 
proceed  evil  thoughts,  murders,  adulteries,  fornications,  thefts,  false 
7vitness,  blasphe7nies.  —  Matt.  xv.  ii,  19. 

WE  are  taught  by  these  words  that  right  living  is  a 
weightier  matter  than  to  wash  the  liands  oft,  eat 
clean  meats,  and  make  a  fair  show  in  the  flesh. 

In  such  practices  the  Pharisees  excelled,  but  with  no  better 
results  than  self-righteousness  and  pride.  Their  experience 
should  convince  us  that  moral  progress  is  not  attainable  by 
that  road. 

According  to  Jesus,  the  source  of  sin  is  corrupt  human 
nature.  Universal  consciousness  attests  the  same.  The 
things  which  defile  a  man  come  from  within,  as  when  unholy 
passions  master  the  bodily  parts  and  set  them  to  deeds  of 
shame. 

And  reformatory  forces  to  be  successful  must  operate 
within.  King  David  shows  how  to  start,  when  he  prays, 
"  Create  in  me  a  clean  heart,  O  God,  and  renew  a  right  spirit 
within  me."  As  we  learn  to  "delight  in  the  law  of  God  after 
the  inward  man,"  the  strength  to  yield  our  members  servants 
of  righteousness  unto  holiness  will  be  forthcoming.  Gra- 
cious strength  !  —  which  Saint  Paul  felt  the  touch  of  when  he 
exclaimed,  "  I  thank  God,  through  Jesus  Christ !  " 


I  need  thee,  precious  Jesus  ! 

For  I  am  full  of  sin  ; 
My  soul  is  dark  and  guilty, 

My  heart  is  dead  within. 
I  need  the  cleansing  fountain, 

Where  I  can  always  flee,  — 
The  blood  of  Christ  most  precious, 

The  sinner's  perfect  plea. 

F.  WHITFIF.LD. 


December  14. 


STJis  man  sfjall  be  blesseti  in  f)is  tiecti— James  i.  25. 

/f  ye  know  these  things,  happy  are  ye  if  ye  do  them.  —  John 
xiii.  17. 

CHRIST,  as  teacher  and  Lord,  in  washing  the  disciples' 
feet,  gave  an  effective  example  of  humility  and  service. 
How  selfish  ambition  and  self-righteous  ease  are  rebuked ! 
Our  divine  Redeemer,  emptying  himself  in  self-denying  of- 
fices for  lost  sinners,  here  emphasizes  the  thought  that  with 
him  for  model  and  leader,  knowledge  and  service  must  co- 
exist, and  will  insure  supreme  happiness. 

Divinely  enlightened  to  know  experimentally  the  riches 
of  being  justified  freely  through  the  redemption  that  is  in 
him,  so  that  Christ  is  formed  in  our  hearts  an  example,  a 
hope,  and  a  royal  priest,  our  living  faith  will  shine  by  use- 
ful ministries.     No  Christian  service  can  be  mean  service. 

Christ-like  works  will  make  us  Christ-like,  as  doers  of  his 
word.  Jesus'  ministry  in  our  new  birth,  and  since  in  wash- 
ing away  our  daily  stains,  fills  us  with  glowing  love.  We 
must  exulting  tell  abroad  such  good  news,  and  touch  weary 
burden-bearers  with  our  sympathetic  and  uplifting  brother- 
hood. Such  knowledge  and  service  kindle  on  earth  beacon- 
fires  that  live  beyond  heaven's  verge.  We,  not  forgetful 
hearers,  but  humble  doers  of  Christ-like  deeds,  through 
sovereign  grace  are  forever  happy  in  our  Lord. 


o^.^k^. 


Now  to  our  eyes  display 

The  truth  thy  words  reveal  ; 
Cause  us  to  run  the  heavenly  way, 

Delighting  in  thy  will. 

Benjamin  Beddome. 


December  15. 


jfiWtti  initf)  tfje  friiitg;  of  rifjljtrousncss  iii|)idj  arc  bg 

JcSllS  Cljrist.  —  Phil.  i.  i  i. 

/am  the  vine,  ye  are  the  branches:  he  that  abideth  in  me,  and  I 
in  hi??i,  the  same  bringeth  forth  tntich  fruit :  for  ivithont  me  ye  can  do 
nothing.  —  John  xv.  5. 

'^^HIS  parable  teaches  the  essential  07ieness  of  Christ  and 
_L  his  people.  The  inevitable  result  of  that  union  is 
fruit-bearing.  It  needs  especially  to  be  noted  that  Christ 
is  himself  the  whole  vine  —  root,  stock,  and  branches,  — 
just  as  in  i  Cor.  xii.  12,  the  whole  body  of  believers  is 
called  "Christ." 

The  meaning  is  that  in  this  vine,  which  is  Christ,  the 
branches  represent  believers,  who  are  "in  him"  and  the 
life  of  each  branch  is  the  life  of  the  whole  vine.  The  be- 
liever is  not  to  ask  himself,  "  Am  I  a  branch  of  the  vine  1 " 
but  rather,  "  Have  I  the  life  of  the  vine  in  me  ?"  Nor  is  it  a 
question  of  my  trying  to  produce  fruit,  which  always  ends  in 
failure,  but  of  my  "  abiding  in  Christ,  the  vine."  "  The 
branch  cannot  bear  fruit  of  itself,"  —  "without  me  ye  can  do 
nothing."  The  branch  simply  brings  forth  what  the  vine 
produces. 

The  fruitage  is  not  so  much  outward  services,  which  often 
are  merely  the  energy  of  the  flesh,  but  rather  those  affec- 
tions and  graces  called  "  the  fruit  of  the  Spirit."  And  the 
blessed  result  will  continually  be  "fruit,"  "more  fruit," 
"  much  fruit." 

"And  now,  little  children,  abide  in  him,  that  when  he 
shall  appear,  we  may  have  confidence,  and  not  be  ashamed 
before  him,  at  his  coming." 


Not  in  my  self,  O  Lord,  not  mine  the  good  ; 
I  cannot  do  the  holy  thing  I  would. 
My  strength,  my  hope,  my  life,  are  all  in  thee. 
Thou  hast  abundance  for  thyself  and  nie  ; 
Not  in  myself  I  strive. 


December  i6. 


2rf)e  tiratJ  in  €\)xiQt  0{)all  rise  fust.  — i  thess.  iv.  i6. 


Our  friend  Lazarics  sleepeth  ;  but  I  go,  that  I  may  awake  hivi  out 
of  sleep.  —  John  xi.  ii. 

JESUS  called  Lazarus  his  friend,  — blessed  title,  glorious 
privilege,  friend  of  Jesus  !  Am  I  his  friend  ?  He  gives 
us  the  test,  —  "  Ye  are  my  friends  if  ye  do  whatsoever  I 
command  you."  His  command  is,  trust  me,  love  me,  serve 
me.  Do  I  obey  this  ?  Then  I  am  Jesus'  friend,  and  what 
is  more,  he  is  my  friend.  This  friendship  is  a  treasure 
neither  time  nor  chance,  men  nor  devils,  life  nor  death  can 
take  away.  Let  us  not  imagine  Christ  is  not  our  friend  be- 
cause we  suffer.  He  allowed  Lazarus  to  die,  yet  we  are  told 
Jesus  loved  Martha  and  her  sister  and  Lazarus.  Jesus' 
friends  now  upon  earth  may  all  die,  may  all  sleep;  but  he 
has  not  forgotten  them,  one  day  he  will  say  to  the  angels  : 
"  My  friends  sleep,  but  I  go  to  awake  them."  Then  the 
Lord  himself  shall  descend  with  a  shout,  with  the  voice  of 
the  archangel  and  with  the  trump  of  God.  And  the  dead  in 
Christ  shall  rise  first;  then  we  which  are  alive  and  remain 
shall  be  caught  up  together  with  them  in  the  clouds  to  meet 
the  Lord  in  the  air,  and  so  shall  we  ever  be  with  the  Lord. 

Asleep  in  Jesus  !    Oh,  for  me 
May  such  a  blissful  refuge  be  ! 
Securely  shall  my  ashes  lie, 
And  wait  the  summons  from  on  high. 

Mks.  Margaret  Mackay. 


December  t/. 


raftcre  K  tecotti  mg  name  31  Id  ill  come  unto  tjee  .  .  . 
anti  hkm  tf)ce.  —  Ex.  xx.  24. 

If  two  of  you  shall  agree  on  earth  as  touchiftg  any  thing  that  they 
shall  ask,  it  shall  be  done  for  them  of  my  Father  which  is  in  heaven. 
For  where  two  or  three  are  gathered  together  in  my  name,  there  am 
I  in  the  midst  of  them.  —  Matt,  xviii.  19,  20. 

CHRISTIANS  are  brethren.  With  a  community  of  in- 
terests, they  have  common  needs  and  wants.  Here  is 
our  Lord's  special  promise  to  them  when  they  meet  together 
to  ask  for  what  they  in  common  desire.  There  are  promises 
to  private  prayer,  to  family  prayer,  to  public  prayer;  this 
promise  is  to  the  symphony  of  prayer.  Giving  the  smallest 
number  that  could  form  a  union,  Christ  gives  the  largest 
encouragement  to  united  prayer.  Very  sweet  is  the  assur- 
ance of  "his  presence  then ;  that  is  enough.  He  is  the  She- 
chinah  in  this  Holy  of  Holies.  It  is  he  who  binds  the  saints 
together  when  they  say  "  our."  When  he  is  one  of  a  pray- 
ing company,  what  wonder  that  "  it  shall  be  done  for  them  ".? 
As  Westcott  says,  "  Their  prayer  is  only  some  form  of  his 
teaching  transformed  into  a  supplication,  and  so  it  will  neces- 
sarily be  heard."  They  ask  i7i  his  name ;  that  pleads  his 
authority  and  his  wisdom.  Christ  has  omnipotence  and 
omniscience;  we  have  neither.  It  were  not  to  be  desired,  if 
this  large  promise  offered  the  first  and  not  the  second.  Let 
us  therefore  have  faith,  and  "  keep  not  silence  till  he  estab- 
lish Jerusalem." 


Jl^^lkyi^  n^e^lcH^ 


Oh,  joy,  that  we,  who  pray  for  all,  by  all 

Commended  are  to  God  in  daily  prayer  ! 

Yea,  now,  as  in  time  past,  and  yet  again 

Through  time  to  come,  that  church  which  shall  not  fall 

From  night  to  morn  breathes  forth  upon  the  air 

Meek  intercession  for  the  sons  of  men.     sir  Aubrey  ue  vere. 


December  i8. 


J^e  spaitc,  anti  it  inas  tioue.  —  Psalm  xxxiii.  9. 

I  will ;  be  thou  clean.  —  Matt.  viii.  3. 

HERE  is  conscious  power.  The  petition  of  the  leper 
had  been  in  faith  in  the  power,  but  in  question  as  to 
the  willingness  to  exercise  it  in  his  particular  case.  The 
answer  reveals  both  power  and  willingness.  '•  I  will ;  "  there 
is  simple  majesty  in  the  words.  It  is  as  if  the  Lord  said,  "  I 
have  the  power,  and  I  will  exercise  it.  Thy  faith  hath  not 
been  reposed  upon  me  in  vain." 

But,  further,  it  is  power  for  cleansing,  —  "  Be  thou  clean." 
How  much  that  cleanness  meant  I  No  longer  an  outcast 
shunned  of  men,  but  clean,  —  the  defilement,  the  loathsome- 
ness removed  by  that  omnipotent  word !  The  poor  leper 
was  reinstated  in  the  privileges  of  his  birthright. 

The  two  essential  things  in  soul-cleansing  are  thus  brought 
into  view,  —  faith  on  the  human  side,  power  on  the  divine 
side.  "Lord,  if  thou  wilt,  thou  canst  make  me  clean,"  — 
this  is  the  soul's  cr)-  in  weakness,  but  in  trust.  The  Lord's 
answer,  full  of  divine  power,  is  sure  to  follow,  "  I  will;  be 
thou  clean."  Oh,  the  blessedness  to  all  eternity  of  a  clean 
soul ! 


(D.CcJl 


'C^a4^. 


Up  to  the  place  of  thine  abode 

I  lift  my  waiting  eye ; 
To  thee,  O  holy  Lamb  of  God, 
Whose  blood  for  me  so  freely  flowed, 

I  raise  my  ardent  cry. 

Thomas  Hastings. 


December  19. 


(©ut  jjantis  fjabe  bantikti  of  tje  TOor^  of  Hit, 

I  John  i.  i. 

Reach  hither  thy  finger,  and  behold  my  hands  ;  and  reach  hither 
thy  hand,  and  thrust  it  info  my  side :  and  be  not  faithless,  but 
believing.  —  JOHN  xx.  27. 

ON  the  evening  after  his  resurrection  Christ  appeared  to 
his  disciples.  Thomas  was  absent.  When  the  disci- 
ples informed  him  of  the  visit  of  their  risen  Lord,  he  refused 
to  accept  their  testimony.  Nothing  but  an  ocular  demon- 
stration would  satisfy  him.  He  specified  with  great  par- 
ticularity of  detail  the  only  evidence  that  would  remove  his 
incredulity.  He  continued  in  this  state  of  unbelief  for  a 
week.  He  did  not  abandon  his  faith  in  the  Christ  he  had 
known ;  he  simply  claimed  that  so  astounding  an  event  as 
the  resurrection  of  the  Lord  should  be  made  as  plain  to  him 
as  it  had  been  to  the  others  with  whom  he  was  on  an  ofiicial 
equality.  He  acted  perhaps  unconsciously,  as  if  to  have 
"seen  the  Lord  "  was  essential  to  the  office  and  work  of  an 
apostle.  His  devotion  to  Christ,  his  courage,  his  willingness 
to  suffer  death  (John  xi.  16),  show  him  to  be  of  strong  char- 
acter. He  still  clung  to  the  disciples,  although  their  state- 
ments were  incredible  to  him.  At  the  end  of  a  week-,  he 
went  with  them  to  the  place  of  meeting.  He  expected  some- 
thing or  he  would  not  have  gone.  He  waited  for  the  mani- 
festation. According  to  his  faith  it  was  done  unto  him. 
Christ  graciously  appeared  and  spoke  in  the  words  of  the 
text.  Let  us  be  cautious  in  our  judgment.  Every  one  must 
see  Christ  for  himself  if  he  would  show  him  to  others. 


/  wtvvl-  OWVYVV. 


God  with  us  !  oh,  wondrous  grace  ! 
Let  us  see  him  face  to  face, 
That  we  may  Immanuel  sing, 
As  we  ought,  our  Lord  and^King. 


Sarah  Slinn. 


December  20. 


2Cf)ou  canst  tio  rijcru  tljiurj.  —  Job  xiii.  2. 

^r/M  ?;z^;/  this  is  impossible;  but  laith  God  all  things  are  possible. 
Matt.  xix.  26. 

WE  mortals  are  continually  "  troubled  about  many  things." 
Our  responsibilities,  perplexities,  and  crosses  are  so 
many  and  so  overwhelming  that  failure  and  loss  seem  inevi- 
table, as  we  cry  concerning  life's  problem,  "With  men  this 
is  impossible."  Yet  back  of  the  single,  apparently  meaning- 
less stitches  we  are  weaving  into  life's  pattern,  there  is  a  plan, 
simple,  wise,  divine.  Near  the  w^eary  worker  stands  one 
ready  to  transmute  the  plain,  coarse  metal  of  human  love  and 
toil  into  the  shining  gold  of  divine  acceptance.  By  the  bed- 
side of  the  sufferer  wasting  under  the  power  of  disease  is 
one  whose  touch  will  soon  release  the  imprisoned  spirit 
and  soothe  the  aching  flesh,  and  afterwards  reunite  body  and 
spirit  in  glorified  manhood  forever.  Beside  the  dark  open 
grave,  into  which  our  hopes  and  affections  often  seem  to  be 
hurrying,  stands  the  Conqueror  of  death  and  the  grave,  ready 
to  brighten  our  pathway  down  into  the  valley,  and  to  open 
for  us  on  the  other  side  a  glorious  path  up  the  heavenly 
heights. 

There  is,  there  can  be,  no  distress  so  great,  no  emergency 
so  sudden,  no  enemies  so  strong,  as  to  defeat  or  mar  the 
plans  of  our  strong  One.  While  we  listen  to  these  words  of 
Jesus,  "With  God  all  things  are  possible,"  we  may  also  hear 
him  saying,  "All  things  are  possible  to  him  that  believeth." 

Lord,  we  pray,  and  know  thou  hearest, 

For  thy  promises  are  true  ! 
Grant  the  heart-wish  that  is  dearest ; 

He  who  knows  can  also  do ! 

Symington. 


December  21. 


3zm&  CJjrist  tfje  same  gcstertias,  anli  to  tap,  auti  for 

tiltX.  —  Heb.  xiii.  8. 

/  am  Alpha  and  Omega,  the  begiiining  and  the  end,  the  first  and 
the  last.  —  Rev.  xxii.  13. 

HOW  sweet  this  announcement  of  his  name  must  have 
been  to  the  aged  and  persecuted  disciple  in  his  lonely- 
banishment  !  Our  Lord  makes  special  revelations  of  himself 
to  his  afflicted  servants.  This  name  tells  of  his  unchanging 
faithfulness  and  grace.  The  tones  of  the  voice  are  readily 
recognized  by  the  disciple  whom  Jesus  loved,  and  awaken 
memories  of  the  blessed  fellowship  of  his  early  life.  The 
first  courteous  greeting,  "Whom  seek  ye?"  the' kindly  invi- 
tation, "  Come  and  see  ;  "  the  first  day  spent  in  his  company, 
—  these  and  many  other  events  come  back  with  great  clear- 
ness and  force. 

This  name  also  indicates  that  his  doctrines  have  not 
changed.  Our  Lord  is  the  Alpha  and  Omega  of  divine 
revelation.  He  is  the  metropolis  of  the  Scriptures,  and  all 
the  doctrines,  as  the  king's  highways,  lead  directly  to  the 
city  of  our  God.  The  doctrines  are  simply  facts  about 
Christ  in  his  covenant  relations  to  his  people.  Election  is 
his  love  choosing  us  from  eternity ;  justification,  his  obedi- 
ence and  death  providing  righteousness  for  us  ;  adoption, 
his  grace  putting  us  into  the  family  of  our  Father;  and  the 
perseverance  of  the  saints,  the  fact  that  "  having  loved  his 
own  which  were  in  the  world,  he  loved  them  unto  the  end." 
O  believer,  he  is  all  thy  salvation !  Blessed  are  they  that 
trust  in  him  ! 


'Tis  Jesus,  the  first  and  the  last, 

Whose  Spirit  shall  guide  us  safe  home; 

We  '11  praise  him  for  all  that  is  past, 
And  trust  him  for  all  that 's  to  come. 

JOSEPH  HART. 


December  22. 


^Tfjat  no  man  put  a  stumblmsblodk  ...  in  {jfs 
tjr0t{)0r*Si  iriag,  —  Romans  xiv.  13. 

Whoso  shall  receive  otie  such  little  child  in  my  name  receiveth  me. 
But  ivhoso  shall  offend  one  of  these  little  ones  zvhich  believe  in  me,  it 
were  better  for  him  that  a  millstone  were  hanged  about  his  neck,  and 
that  he  were  drowned  in  the  depth  of  the  sea.  —  Matt.  xviii.  5,  6. 

"  TN  my  name."     In  these  words  you  have  once  more  that 

1  solemn  truth,  so  often  taught  in  the  Bible,  that  with 
God,  motive  is  of  itifinite  ?no7nent. 

As  in  the  day  when  Samuel  looked  on  Eliab,  comely  and 
tall,  and  confidently  declared,  '-Surely  the  Lord's  anointed  is 
before  him  !  "  and  the  Lord  answered  and  said,  "  The  Lord 
seeth  not  as  man  seeth  :  for  man  looketh  on  the  outward  ap- 
pearance, but  the  Lord  looketh  on  the  heart,"  even  so  to- 
day the  heart  and  its  motives  will  before  everything  else 
be  remarked  by  God.  The  widow's  two  mites,  the  cup  of 
cold  water,  the  receiving  of  one  such  little  child  in  his  name, 
is  a  kindness  done  to  himself. 

My  soul,  seek  for  thyself  the  right  motive,  and  thine  shall 
be  the  rich  reward  ! 

"  But  whoso  shall  cause  one  of  these  little  ones  to  stumble 
and  fall "  shall  surely  and  sorely  be  punished !  Awful 
thought !  —  my  care  is  not  only  for  my  own  soul,  but  also  for 
the  souls  of  others.  "No  man  liveth  unto  himself."  I  am 
not  only  fearfully  and  wonderfully  made,  but  also  fearfully 
placed.  My  acts,  my  words,  my  very  looks  affect  others  for 
weal  or  woe !  See  that  thy  walk  be  circumspect,  so  shalt 
thou  be  free  from  the  blood  of  all  men ! 

No  act  falls  fruitless;  none  can  tell 

How  vast  its  power  may  be, 
Nor  what  results  infolded  dwell 

Within  it  silently. 

Ano.symous. 


December  2 


Wiii\)  jog  sjall  gc  tirain  toatcr  out  of  tjjc  tadls  of 
galtiation.  — Isaiah  xii.  3. 

7/'  ///c//  knewest  the  gift  of  God,  and  -who  it  is  that  saith  to  thee, 
Give  me  to  drink  ;  thou  xvouldest  have  asked  of  him,  and  he  would 
have  given  thee  living  water.  —  John  iv.  10. 

IF  the  puzzled  woman  had  but  known  that  the  mysterious 
stranger  then  talking  with  her  was  no  mere  Jew,  but  the 
divine  Creator  of  all  the  Hoods  of  waters,  and  the  divine 
Friend  and  Redeemer  of  the  soul  that  is  at  the  same  time 
sin-smitten  and  athirst  for  heavenly  blessings,  she  would 
have  become  a  suppliant  herself  and  would  have  sued  for 
that  "gift  of  God''  which  Christ,  the  gracious  and  omnipo- 
tent Jehovah,  had  it  in  his  power  to  bestow  upon  her.  Nor 
would  he  have  denied  her  request,  but  would  have  conferred 
upon  her  that  true  inward  "fountain  of  living  water"  so 
faintly  symbolized  by  the  freshly  bubbling  fountain-heads 
and  leaping  streams  of  this  earth. 

*'  Eternal  Life."  He  who,  as  some  think,  pointed  to 
the  rising  sun  when  he  exclaimed,  "  I  am  the  light  of  the 
world,"  stood  amid  the  pillared  galleries  of  Herod's  temple 
when  the  golden  flagon  was  brought  from  the  pool  of  Siloam 
on  the  last  day  of  the  feast  and  poured  on  the  altar,  and 
cried,  "  If  any  man  thirst,  let  him  come  unto  me  and  drink." 


t-^XZ^t^t^Q/i^ 


We  taste  thee,  O  thou  living  Bread, 
And  long  to  feast  upon  thee  still ; 

"We  drink  of  thee,  the  Fountain-head, 
And  thirst  our  souls  from  thee  to  fill. 


Bernard  of  CLAIRVAUX  (trans'.ated by  Ray  Palmer). 


December  24. 


E\)e  just  0f)aU  liij£  bg  f)i0  faitf).  —  Hab.  ii.  4. 

/y<r  ///^/  believe th  on  him  is  not  condemned :  bid  he  that  beliezeth 
not  is  co7idemned  already,  because  he  hath  not  believed  in  the  name 
of  the  only  begotten  Son  of  God.  — John  iii.  i8. 

THE  issues  of  the  final  judgment  are  anticipated  and 
virtually  determined  in  this  world.  Character  is  the 
key  to  destiny.  Faith  and  salvation,  unbelief  and  condem- 
nation, are  severally  united  in  the  eternal  fitness  of  things. 

The  believer  is  not  judged.  He  is  passed  from  death  unto 
life.  He  has  accepted  the  proffered  remedy  as  the  bitten 
Lsraelites  did  when  they  looked  on  the  serpent  of  brass. 

Judgment  is  for  those  who  believe  not.  Sin  has  wages ; 
those  who  choose  to  abide  in  it  and  who  reject  the  Saviour 
pronounce  sentence  on  themselves.  Primarily,  it  is  not 
Christ  who  condemns  them ;  they  have  been  judged  al- 
ready. The  quality  and  measure  of  their  guilt  are  shown 
in  this  cumulative  indictment:  they  believe  not  on  Jesus, 
the  Son  of  God,  the  only  begotten,  who  is  most  high  in  the 
glory  of  God  the  Father,  and  besides  whom  there  is  no  other 
deliverer. 

"  How  shall  we  escape,  if  we  neglect  so  great  salvation  "i  " 
But  if  we  accept  it,  if  we  humbly  urge  our  tide  to  that 
blessed  estate  for  which  there  is  no  judgment,  we  can  vin- 
dicate our  hope  only  by  walking  in  the  light  and  making 
our  deeds  manifest  that  they  are  wrought  in  God. 

Q/,  J^^tSd^i^Pcr yQ.9^i.^J^ 

Believe  in  him  who  died  for  thee, 

And  sure  as  he  hath  died, 
Thy  debt  is  paid,  thy  soul  is  free. 

And  thou  art  justified. 

c.  Wesley. 


December  25. 


dTfje  gift  of  (^oti  10  eternal  life  t!}roiigl)  Resits  CJriat 

our  5Lartl.  —  Romans  vi.  23. 

God  so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
ivhosoever  believeth  in  him  should  not  perish,  but  have  everlasting 
life.  —  John  iii.  16. 

THE  grandest  doctrine  of  the  Word  of  God  to  my  mind 
is  the  doctrine  of  the  atoning  sacrifice  of  Christ.  I 
will  contend  for  every  letter  of  truth,  but  if  I  must  give  up 
something,  I  will  hold  tenaciously  to  this:  "Without  shed- 
ding of  blood  there  is  no  remission  of  sin  ;  "  "  the  blood 
of  fesus  Christ  his  Son  cleanseth  us  from  all  sin." 

As  to  this  doctrine  of  sacrifice,  —  to  put  it  plainly,  this  truth 
of  substitution,  —  Christ  Jesus  was  made  sin  for  us,  though 
he  knew  no  sin,  that  we  might  be  made  the  righteousness 
of  God  in  him.  When  God  the  Holy  Ghost  led  you  to 
receive  this  fact,  did  it  not  satisfy  the  intense  craving  of 
your  spirit?  Did  you  ever  know  what  perfect  rest  about 
sin  was  till  you  saw  it  laid  upon  Christ,  carried  away  by 
Christ  up  to  the  tree,  borne  by  him  upon  the  tree,  and  there 
made  an  end  of  by  the  shedding  of  his  precious  blood  ? 

Would  anything  short  of  that,  do  you  think,  content  you 
now.''  I  am  sure  it  would  not.  There  is  a  thirst  in  the 
human  heart  that  nothing  can  ever  satisfy,  but  "  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  on  him  should  not  perish,  but  have 
everlasting  life." 


Oh,  may  we  keep  and  ponder  in  our  mind, 
God's  wondrous  love  in  saving  lost  mankind  ! 
Trace  we  the  Babe  who  hath  retrieved  our  loss 
From  his  poor  manger  to  his  bitter  cross, 
Treading  his  steps,  assisted  by  his  grace, 
Till  man's  first  heavenly  state  again  takes  place. 

BYROM. 


DECExMBER  26. 


JE  count  all  tj^ings  but  logs  for  tje  excellencg  of  tje 
knotoletjjgc  of  CJn'st  Jesus.  —  phil.  iii.  8. 

Again,  the  kingdom  of  heaven  is  like  unto  a  merchant  man,  seeking 
goodly  pearls :  zvho,  when  he  had  found  one  pearl  of  great  price,  went 
and  sold  all  that  he  had,  and  boicght  it.  —  Matt.  xiii.  45,  46. 

THIS*  is  a  parable  for  believers;  the  man  was  "seeking 
goodly  pearls."  But  there  are  some  converted  people 
who  are  not  represented  by  this  eager  merchantman.  They 
are  satisfied  with  the  salvation  which  grace  gives  to  penitent 
faith.  These  have  found  a  pearl  in  the  possession  of  a  hope; 
but  they  have  not  found  the  pearl  of  great  price,  —  they  do  not 
know  Jesus  as  a  personal  friend.  The  knowledge  that  I  am 
saved  is  the  lowest  round  on  the  ladder  of  Christian  attain- 
ment;  there  is  a  richer  knowledge  than  this.  It  is  the 
knowledge  of  Christ,  who  is  the  truth. 

This  knowledge  has  two  conditions.  One  is  intense  eager- 
ness, "  I  press  toward  the  mark."  Christ  does  not  reveal  the 
riches  of  his  grace  to  him  who  is  not  longing  and  praying  for 
clearer  light.  The  other  condition  is  sacrifice,  —  "  He  sold  all 
that  he  had  and  bought  it."  When  we  have  caught  a  glimpse 
of  his  preciousness,  we  count  all  things  but  loss  to  "  know 
him  and  the  power  of  his  resurrection."  They  are  the  true 
"higher  life"  disciples  who  can  say,  "  I  live,  yet  not  I,  but 
Christ  liveth  in  me." 


I  bless  the  Christ  of  God, 

I  rest  in  love  divine, 
And  with  unfaltering  lip  and  heart 

I  call  this  Saviour  mine. 

H.  BONAR. 


December  27. 


p^appg  are  tfjese  tfjg  serbants  .  .  .  tjjat  fj^ar  tfjg  ij3i0tJ0m. 

I  Kings  x.  8. 

The  queen  of  the  south  shall  rise  up  in  the  judgment  with  the  men 
of  this  generation,  and  condemn  them  :  for  she  came  from  the  utmost 
parts  of  the  earth  to  hear  the  wisdom  of  Solomon  ;  and,  behold,  a 
greater  than  Solomon  is  here.  —  LuKE  xi.  31. 

CHRIST'S  are  never  careless  words  ;  we  do  right  to  take 
out  all  they  contain. 

"  The  queen  of  the  south."  Then  that  romantic  story  of 
I  Kings  X.,  and  again  of  2  Chron.  ix.  is  true.  This  queen 
of  Sheba  did  live  when  Solomon  lived.  In  her  remote  land 
she  did  hear  how  great  and  wise  he  was,  and  with  camel- 
loads  of  spices,  gold,  and  jewels,  did  journey  to  ask  him 
hard  questions,  and  acknowledge  him  greater  and  grander 
than  her  thought.  How  Christ's  touch  livens  up  such  old 
pictures ! 

"  A  greater  than  Solomon."  Not  in  rank,  gold,  power,  but 
in  divine  nature  and  perfect  character.  He  says  it  who  alone 
has  right  to  say  it. 

"  Rise  up  in  the  judgment."  Then  there  will  be  a  judgment, 
and  destinies  be  weighed,  and  spiritual  comparisons  settled. 
She  will  be  there.  Christ's  generation  of  a  thousand  years 
later  will  be  there.     We  shall  be  there. 

"  Shall  condemn  them."  With  httle  light,  she  came  far  to 
get  more.  Those  to  whom  Christ  spake  faced  brighter 
light,  but  saw  it  with  shut  eyes.  We  have  more  and  bet- 
ter than  all  they ;  God  grant  we  may  so  see  by  it  that  the 
rule  which  convicted  them  condemn  not  us! 

Father,  in  us  thy  Son  reveal ; 
Teach  us  to  know  and  do  thy  will; 
Thy  saving  power  and  love  display, 
And  guide  us  to  the  realms  of  day ! 

John  Fawcf.tt. 


December  28. 


l^ragmg  aliuags  taii\)  all  praucr,  .  .  .  anti  toatdjing 
tljemmt0.  —  Ei"h.  vi.  18. 

Waic/i  and  pray,  that  ye  enter  not  into  temptation  :  the  spirit  indeed 
is  willing,  but  the  flesh  is  tveak.  —  Matt.  xxvi.  41. 

'T"*HE  disciples  were  under  trial  in  Gethsemane.  They 
X  had  entered  the  garden,  doubtless,  with  deep  concern 
for  the  Master,  but  the  simplest  temptation  speedily  overcame 
them.  Bidden  to  watch  with  their  Lord,  they  slept.  Any 
other  form  of  danger  might  have  been  more  easily  predicted. 
Had  they  been  cautioned  they  would  have  answered  in  Jesus' 
own  words,  "  What !  can  we  not  watch  with  thee  one  hour  ?  " 
But  now  they  have  no  excuse  to  offer  till  divine  love  reveals 
the  source  of  weakness  and  its  remedy.  What  ample  empha- 
sis for  the  admonition  to  the  habit  of  watchfulness  with 
prayer  ! 

Drowsiness  is  the  easy  path  to  disloyalty.  The  disciple 
must  watch  himself  if  he  would  be  fitted  to  watch  with  Christ. 
He  may  have  been  waiting  to  become  involved  in  some  large 
undertaking,  and  yet  find  himself  asleep  before  some  very 
humble  duty.  David  prayed  to  be  upheld  with  a  willing 
spirit;  but  the  most  willing  spirit  has  a  heavy  drag  upon  it 
in  the  weakness  of  the  flesh.  Our  petitions  too  depend  upon 
our  watchfulness.  The  wary  eye,  that  is  keenest  to  discern 
its  special  dangers,  is  always  the  eye  most  readily,  intelli- 
gently, and  prevailingly  turned  "  to  the  hills  whence  cometh 
strength." 


O  gracious  God,  in  whom  I  live, 

My  feeble  efforts  aid  ! 
Help  me  to  watch  and  pray  and  strive, 

Though  trembling  and  afraid  ! 


WNE   STEELE. 


December  29. 


Eljz  pr0mt0e  i&  unto  gou,  anti  to  gout  rfjtltiren. 

Acts  ii.  39. 

Suffer  little  children,  and  forbid  theni  not,  to  come  tinto  me :  for  of 
such  is  the  kingdom  of  heaven.  —  Matt.  xix.  14. 

THE  children  were  brought  for  the  symboHc  touch  of 
Jesus'  hands,  for  the  gracious  power  of  Jesus'  prayer; 
and  even  the  disciples  rebuked  them,  perhaps  because  they 
deemed  the  children  an  untimely  intrusion,  too  young  for 
consideration.  Not  so.  "But  Jesus  said"  —  the  immortal 
words  which  ideally  lift  the  children  of  every  age  into  his 
arms.  Those  who  know  Jesus  better  than  these  disciples  did, 
those  who  have  themselves  become  as  httle  children  in  their 
trust,  love,  hopefulness,  and  that  wonder  which  may  be  touched 
into  worship,  both  recognize  their  children's  need  of  being 
brought,  and  instinctively  desire  to  bring  them  unto  him. 
They  are  burdened  with  the  fact  that  the  child's  nature  is 
liable  to  the  touch  of  Satan  and  of  sin,  whose  touch  is  death, 
and  they  long  for  the  laying  on  of  those  hands  tliat  bless  be- 
cause they  are  accompanied  by  the  prayer  which  is  pro- 
phetic of  salvation.  Christian  parent,  let  not  your  ambition 
for  the  child's  worldly  welfare,  your  sinful  failure  to  know 
Jesus  in  the  fulness  of  his  grace,  hinder  your  child  from 
coming,  or  yourself  from  bringing  him  to  Jesus.  Your  chil- 
dren may  die.  Hear  then  the  words,  "  Suffer  little  children 
and  forbid  them  not,  to  come  unto  me :  for  of  such  is  the 
kingdom  of  heaven." 


"  Let  them  approach,"  he  cries, 

"  Nor  scorn  their  humble  claim  ; 
The  heirs  of  heaven  are  such  as  these, 

For  such  as  these  I  came." 

Onderdonk. 


December  30. 


Cjjat  tjjcg  ht  tie!)  in  gooti  toorks.  —  i  Tim.  vi.  18. 

Lay  not  up  for  yourselves  treasures  upon  earth,  lu/iere  moth  and 
rust  doth  corrupt,  and  zuhere  thieves  break  through  and  steal :  but  lay 
up  for  yourselves  treasures  in  heaven,  where  neither  moth  nor  rust 
doth  corrupt,  and  where  thieves  do  not  break  throjigh  nor  steal:  for 
ivhere  your  treasure  is,  there  will  your  heart  be  also.  —  Mai'T. 
vi.   19-21. 

HUMANITY'S  road  to  endurino-  wealth  is  here  indicated 
by  the  One  who,  thou,i;:h  he  was  rich,  became  poor  that 
we  through  his  poverty  might  be  rich.  The  same  le.sson 
opens  his  mouth  in  the  parables  of  the  rich  fool,  the  unjust 
steward,  and  the  rich  worldling.  This  passage  is  the  moral 
with  which  he  points  the  choice  of  the  young  ruler. 

The  kernel  of  this  statement  lies  in  the  significance  of  the 
word  heart.  "  For  where  your  treasure  is,  there  will  your 
heart  be  also."  The  rich  fool's  earth-sphered  heart  stamped 
him  as  "one  who  layeth  up  treasure  for  himself  and  is  not 
rich  toward  God."  The  unjust  steward's  worldly  prudence 
should  make  us  wise  enough  to  bring  the  mammon  of  unright- 
eousness under  the  heart  control  of  an  heir  to  the  ''  everlasting 
habitations."  The  rich  worldling's  heart  dissection  takes 
place  when  Abraham  says,  "  Son,  remember  that  thou  in  thy 
lifetime  receivedst  \\\y  good  things."  The  young  ruler's  hea7't 
sorrow  is  revealed  as  the  loving  Saviour  declares,  ''  How 
hardly  shall  they  that  have  riches  enter  into  the  kingdom  of 
God!" 

"  Never  treat  money  affairs  with  levity,"  says  one  of  earth's 
noted  writers ;  "  money  is  character."  Let  us  weigh  the  treas- 
ures of  earth  in  the  balance  of  the  Sermon  on  the  Mount. 


Their  works  of  piety  and  love, 

Performed  through  Christ,  their  Lord, 

Forever  registered  above, 
Shall  meet  a  sure  reward. 

Harriet  Auber. 


December  31. 


5£ijm  60,  come,  ILorti  Jesus.  —  Rev.  xxii.  20. 

Behold,  I  come  quickly.  —  Rev.  iii.  1 1. 

QUICKLY."  The  little  church  at  Jerusalem  fixed  her 
^^^  eye  upon  that  "  blessed  hope,"  the  visible  appearing  of 
herTord.'  It  was  a  reality  present  to  her  heart,  projected  full 
on  the  vision  of  her  faith.  Ever  since,  she  has  journeyed  on 
as  one  journeys  toward  a  high  mountain,  the  way  being  long, 
rough,  and  sometimes  weary.  At  times  the  end  seemed 
farther  off  than  at  the  beginning,  but  at  last  the  stretch  is 
well-nigh  complete,  and  she  lifts  up  her  head  and  rejoices  in 
the  Lord. 

The  sun  of  the  gospel  is  to-day  penetrating  to  the  heart  of 
old  continents  in  the  East.  Its  light  has  come  to  the  very 
western  edge  of  this  most  western  land,  having  encircled  the 
whole  earth. 

In  arts  men  are  now  working  with  the  subtlest  forces,  like 
electricity.  In  science  they  are  studying  the  origin  of  life. 
Everywhere  the  human  mind  is  busying  itself  with  the  last 
analysis  of  things.  All  things  are  pushing  themselves  to  ex- 
tremes. Good  men  seem  to  be  growing  better  and  bad  men 
growing  worse.  Missions,  charities,  love,  longings  for  unity 
and  a  godly  fear,  anarchy,  greed,  blasphemy,  hate  !  The  tares 
and  the  wheat  manifestly  "  grow  together."  As  the  Lord  said  : 
"  The  vision  is  yet  for  an  appointed  time,  but  at  the  end  it 
shall  speak,  and  not  lie.  Though  it  tarry,  wait  for  it;  be- 
cause it  will  surely  come,  it  will  not  tarry." 

Five  !  and  the  tapers  now 

In  rosy  morning  dimly  burn  ! 
Stand,  and  be  girded  thou ; 

Thy  Lord  will  yet  return. 
Hark!  't  is  the  matin-call ; 

Oh,  when  our  Lord  shall  come  again, 
At  prime  or  even-fall, 

Blest  are  the  wakeful  men ! 

ARTHUR  CLEVELAND  COXE. 


INDEX    OF    AUTHORS, 

WITH  PLACE  OF   SETTLEMENT,   ETC. 


Sfanuarp. 

1.  Rev.  W.  M.  Taylor,  D.D Broadway  Tabernacle  Congregational 

Church,  New  York. 

2.  Rev.  T.  W,  Cha.mbers,  D.D.   .  .  .     Collegiate   Reformed  Dutch   Church, 

New  York. 

3.  Rev.  T.  De  Witt  Talmage,  D.D.     Brooklyn     Tabernacle      Presbyterian 

Church,  Brooklyn,  N.  Y. 

4.  Rev.  A.  H.  Bradford,  D.D.    .  .  .     Congregational     Church,     Montclair, 

N.J. 

5.  Rev.  Howard  Crosby,  D.D.     ...     Fourth  Avenue  Presbyterian  Church, 

New  York. 

6.  Rev.  H.  M.  King,  D.D Emanuel    Baptist     Church,    Albany, 

N.  Y. 

7.  Rev.  William  Aikman,  D.D.    .  .     Presbyterian    Church,   Atlantic    City, 

N.J. 

8.  Rev.  H.  S.  Burrage,  D.D Baptist  Church,  Portland,  Me. 

9.  Rev.  Wendell  Prime,  D.D.    .  .  .    Editor  New  York  "  Observer." 

10.  Rev.  W.  F.  Bainbridge,  D.D.   .  .     Baptist  Minister;  Superintendent  City 

Missions,  Brooklyn,  N.  Y. 

11.  Rev.  George  Macloskie,  D.D.     .     Professor    of     Biology    and    Botany, 

Princeton  College,  N.  J. 

12.  Rev.  R.  T.  Jeffrey,  D.D Caledonia  Road   United  Presbyterian 

Church,  Glasgow,  Scotland. 

13.  Rev.  B.  B.  Warfield,  D.D.     ...     Professor  Didactic  and  Polemic  Tlieo- 

logy,  Piinceton  Seminary,  N.  J. 

14.  Rev.  E.  Walpole  Warren    ....     Holy    Trinity     Protestant  -  Episcopal 

Church,   New  York. 

15.  Rev.  M.  MlG.  Dana,  D.  D Kirk   Street   Congregational   Church, 

Lowell,  Mass. 


368  Index  of  Authors. 


i6.    Rev.  Henry  Van  Dyke,  D.D.     .  .     Brick  Presbyterian  Church,  New  York. 

17.  Rev.  C.  F.  Thwing,  D.D Plymouth      Congregational      Churcli, 

Minneapolis,  Minn.,  Associate 
Editor  of  the  "  Advance,"  Chicago. 

18.  Rev.  W.  T.  Sabine,  D.D f^irst    Reformed     Episcopal    Church, 

New  York. 

19.  Rev.  M.  H.  HuTTON,  D.D Second  Reformed  Church,  New  Bruns- 

wick, N.  J. 

20.  Rev.  George  S.  Mott,  D.D.    .   .  .     Presbyterian      Church,      Fleniington, 

N.J. 

21.  Rev.  Z.  Grenell,  D.D First  Baptist  Church,  Detroit,  Mich, 

22.  Rev.  A.  B.  Mackay     Crescent  Street  Presbyterian  Church, 

Montreal,  Canada. 

23.  Rev.  J.  S.  Bright,  D  D Congregational      Minister,     Dorking, 

England. 

24.  Rev.  Hubert  W.  Brown Presbyterian  Missionary,  City  of  Mexi- 

co, Mexico. 

25.  Rev.  C  F.  Hoffman,  D.D Protestant  -  Episcopal    Church   of    All 

Angels,  New  York. 

26.  Rev.  A.  H.  Moment,  D.D Westminster      Presbyterian    Church, 

Brooklyn,   N.  Y. 

27.  Rev.  John  E.  Todd,  D.D Congregational    Church    of    the    Re- 

deemer, New  Haven,  Conn. 

28.  Rev.  W.  F.  Crafts     First     Union     Presbyterian    Church, 

New   York. 

29.  Rev.  Mark  Staple Methodist-Episcopal  Church,  formerly 

in  the  Methodist  (now  Methodist 
Protestant)  Church,  and  at  one 
time  President  of  the  New  York 
Conference. 

30.  Rev.  S.  W.  Boardman,  D  D.    ...     Presbyterian  Church,  Stanhope,  N.  J. 

31.  Rt.  Rev.  C.  C.  Penick,  D.D.     .  .  .     Protestant  -  Episcopal  Missionary 

Bishop,  residing  at  Louisville,  Ky. 


jFebniarp. 


1.  Rev.  Canon  C.  D.  Bell,  D  D.  ...    St.  Mary's  Church,  Cheltenham,  Eng- 

land. 

2.  Rev.  John  H.  Shedd,  D.D Presbyterian    Missionary,    Oroomiah, 

Persia. 


Index  of  Authors.  369 


3.  Rev.  Arthur  Brooks,  D.D.    .  .  .     Protestant  -  Episcopal   Cluirch  of    the 

Incarnation,  New  York. 

4.  Rev.  Giles  H.  Mandeville,  D.D.     Secretary   Board    of    Education,   Re- 

formed Ciiurcli  in  America. 

5.  Rev.  T.  T.  Eaton,  D.D Walnut  Street  Baptist  Church,  Louis- 

ville, Ky. 

6.  Rev.  George  Douglas,  D.D.    ...     President    Methodist    College,   Mon- 

treal, Canada. 

7.  Rev.  S.  H.  Kellogg,  D.D St.      James      Square       Presbyterian 

Church,  Toronto,  Canada. 

8.  Rev.  H.  A.  Sti.mson,  D.D Pilgrim    Congregational    Church,   St. 

Louis,  Mo. 

9.  Rev.  BuRDETT  Hart,  D.D First        Fairhaven       Congregational 

Church,  New  Haven,  Conn. 

10.  Rev.  Tho.mas  A.  HovT,  D.D.  .  .  .     Chambers  Presbyterian  Church,  Phila- 

delphia, Pa. 

11.  Rev.  D.  D.  De.marest,  D.D.  .  .  .     Professor  of   Pastoral  Theology    and 

Sacred  Rhetoric,  Reformed  Church 
Seminary,  New  Brunswick,  N.  J. 

12.  Rev.  F.  BoTTOME,  D.D Asbury  Methodist-Episcopal  Church, 

New  York. 

13.  Rev.  J.  E.  Twitchell,  D.D.    .  .  .    Dwight  Place  Congregational  Church, 

New  Haven,  Conn. 

14.  Rev.  George  P.  Hays,  D.D Second  Presbyterian  Church,  Kansas 

City,  Mo. 

15.  Rev.  Alexander  McKenzie,  D.D.     Shepard      Memorial     Congregational 

Church,  Cambridge,  Mass. 

16.  Rev.  R.  R.  Booth,  D.D Rutgers  Presbyterian    Church,    New 

York. 

17.  Rev.  W.  \V.  Clark Reformed  Church  in  America,    now 

laboring  as  an  evangelist. 

18.  Rev.  Peter  Stryker,  D.D Andrew  Presbyterian  Church,  Minne 

apolis,  Minn. 

19.  Rev.  A.  J.  Rowland,  D.D Franklin  Square  Baptist  Church,  Bal 

timore,  Md. 

20.  Rev.  E.  N.  Potter,  D.D President   Hobart    College,    Geneva 

N.  Y. 

21.  Rev.  G.  C.  Baldwin,  D.D Formerly  Pastor  First  Baptist  Church 

Troy,  N.  Y. 

22.  Rev.  T.  B.  M'Leod,  D.D Clinton  Ave.  Congregational  Church 

Brooklyn,  N.  Y. 

23.  Rev.  John  HowLAND Congregational  Missionary  at  Guadala^ 

jara,  Mexico. 

24.  Rev.  Adolph  Saphir    Presbyterian  Minister,  London,  Eng 


370  Index  of  Authors. 


25.  Rev.  Daniel  Bliss,  D.D President  Syrian  Protestant  College, 

Beirut,  Syria. 

26.  Rev.  S.  H.  Virgin,  D.D Pilgrim  Congregational  Church,  Har- 

lem, N.  Y. 

27.  Rev.  JosiAH  Tyler Congregational     Missionary     Umsun- 

diizi,  Verulam,  South  Africa. 

28.  Rev.  H.  M.  Sanders Baptist  Minister,   recently   Pastor   of 

Forty  -  Second       Street      Baptist 
Church,  New  York. 

29.  Rev.  R.  M.  Offord Minister  in  the  Reformed  Church  in 

America,  and  one  of  the  editors  of 
the  New  York  "  Observer." 


Jlarc^. 


1.  Rt.  Rev.  T.  M.  Clark,  D.D.    ..  .    Protestant-Episcopal  Bishop  of  Rhode 

Island. 

2.  Rev.  H.  M.  Ladd,  D.D Euclid  Avenue  Congregational  Church, 

Cleveland,  O. 

3.  Rev.  E.  P.  Ingersoll Congregational   Church   of  the   Puri- 

tans, Brooklyn,  N.  Y. 

4.  Rev.  T.  L.  Cuvler,  D.D Lafayette  Ave.  Presbyterian   Church, 

Brooklyn,  N.  Y. 

5.  Rev.  John  Newton,  D.D Presbyterian      Missionary,      Lahore, 

India. 

6.  Rev.  D.  R.  Fr.\zer,  D.D.  .....     First   Presbyterian   Church,  Newark, 

N.J. 

7.  Rev.  MvRON  Adams,  D.D Plymouth      Congregational     Church, 

Rochester,  N    Y. 

8.  Rev.  Robert  F.  Sample,  D.D.  .  .     Twenty-Third      Street      Presbyterian 

Church,  New  York. 

9.  Rev.  Wayland  Hoyt,  D.D.    .   .  .     Memorial   Baptist   Church,    Philadel- 

phia, Pa. 

10.  Rev.  C.  F.  Deems,  D.D Church  of  the  Strangers,  New  York. 

11.  Rev.  N.  W.  CoNKLiNG,  D.D.     .  .  .     Minister  in  the   Presbyterian  Church, 

New  York. 

12.  Rev.  J.  L.  Amerman,  D.D Missionary  of  the  Reformed  Church  in 

America,    Professor  in  Theological 
School,  Tokio,  Japan. 

13.  Rev.  W.  R.  Huntington,  D.D.     .     Grace  Protestant-Episcopal    Church, 

New  York. 

14.  Rev.  D.avid  Gregg,  D.D Park  Street   Congregational   Church, 

Bo.ston,  Mass. 


Index  of  Authors.  37: 


15.  Rev.  E.  Trumbull  Lee First    Presbyterian   Church,    Pueblo, 

Col. 

16.  Rev.  J.  B.  Remensnyder St.    James    Lutheran    Church,    New 

York. 

17  Rev,  \V.  G.  Blaikie,  D.D Professor  Free  Church  College,  Edin- 
burgh, Scotland 

i8.    Rev.  1.  E.  Dwinell,  D.D Professor  of  Homiletics  and  Pastoral 

Theology,  Pacific  Theological  Sem- 
inary, Oakland,  Cal. 

19.  Rev.  A.  T.  PiERSON,  D.D Bethany  Presbyterian  Church,  Phila- 

delphia, Pa. 

20.  Rev.  Rudolf  Koenig Free  Church  of  Scotland,   Budapest, 

Hungary. 

21.  Rev.  G.  R.  Leavitt,  D.D Plymouth     Congregational     Church, 

Cleveland,  O 

22.  Rev.  J.  E.  CooKMAN,  D.D Twenty- Fourth  Street  Methodist-Epis- 

copal Church,  New  York. 

23.  Rev.  C.  H.  Parkhurst,  D.D.  .  .   .     Madison  Square  Presbyterian  Church, 

New  York 

24.  Rev.  Stephen  Yerkes,  D.D.  .  .  .     Professor  of  Biblical  Literature,  Exe- 

getical  Theology,  &c.,  Danville 
Theological  Seminary,  Danville, 
Ky. 

25.  Rev.  Robert  Watts,  D.D Professor  Belfast  College,  Belfast,  Ire- 

land. 

26.  Rev.  H.  M.  MacCracken,  D.D.   .     Presbyterian  Church,  and  Vice  Chan- 

cellor of  the  University  of  New 
York. 

27.  Rev.  H.  M.  Parsons,  D.D Knox  Presbyterian  Church,  Toronto, 

Canada. 

28.  Rev.  Cornelius  Brett Reformed  Church,  Bergen,  N.  J. 

29.  Rev.  George  Burrowes Professor  Greek   and    Hebrew    Exege- 

sis, San  Francisco  Theological  Sem- 
inary, San  Francisco,  Cal. 

30.  Rev.  W.  P.  Breed,  D.D Emeritus,  West  Spruce  Street  Presby- 

terian Church,  Philadelphia,  and 
President  of  the  Board  of  Publica- 
tion and  Sabbath-School  Work. 

31.  Rev.  Goyn  Talm.\ge,  D.D Reformed  Church    in  America,  now 

honorably  retired. 


372  Index  of  Authors. 


9lpriU 

1.  Rev.  Byron  Sunderland,  D.D.    .     First  Presbyterian  Church,  Washing- 

ton, D.  C, 

2.  Rev.  John  H.  Denison,  D.D.    ...  Williams  College  Church,    WilHains- 

tovvn,  Mass. 

3.  Rev.  Edward L.  Stoddard,  Ph.D.     St.       John's      Protestant- Episcopal 

Church,      Jersey     City     Heights, 
N.  J. 

4.  Rev.  J.  G.  VosE,  D.D Beneficent     Congregational     Church, 

Providence,  R.  I. 

5.  Rev.  William  Harvey United  Presbyterian  Missionary,  Cairo, 

Egypt. 

6.  Rev.  Elias  RiGGs,  D.D Presbyterian  Missionary  at  Constanti- 

nople, Turkey. 

7.  Rev.  J.  M.  Allis Presbyterian     Missionary,    Santiago, 

Chili,  S.  A. 

8.  Rev.  David  Cole,  D.D Reformed  Church,  Yonkers,  N.  Y. 

9.  Rev.  R.  R.  Meredith,  D.D.    .  .  .    Tompkins     Avenue     Congregational 

Church,  Brooklyn,  N.  Y- 

10.  Rev.  Alexander  Miller St.    Andrew's    Presbyterian    Church, 

Sydney,  New  South  Wales. 

11.  Rev.  W.  H.  Clark Second  Reformed  Church,   Philadel- 

phia, Pa. 

12.  Rev.  Alexander  Grant Baptist      Book      Rooms,     Toronto, 

Canada. 

13.  Rev.  G.  D.  BoARDMAN,  D.D.    .  .  .     First    Baptist    Church,    Philadelphia, 

Pa. 

14.  Rev.  W.  V.  Kellev Bedford  Avenue  Methodist-Episcopal 

Church,  Brooklyn,  N.  Y. 

15.  Rev.  J.  M.  WoRRALL,  D.D Thirteenth  Street  Presbyterian  Church, 

New  York. 

16.  Rev.  G.  S.  Bishop     Reformed  Church,  Orange,  N.  J. 

17.  Rev.  J.  A.  Hodge,  D.D Presbyterian  Church,  Hartford,  Conn. 

18.  Rev.  F.  B.  Meyer Regents  Park   Baptist  Church,  Lon- 

don, England. 

19.  Rev.  L.  F.  Stearns,  D.D Professor  Systematic  Theology,  Ban- 

gor Theological  Seminary,  Bangor, 
Me. 

20.  Rev.  O.  J.  Hardin Presbyterian     Missionary,    lately    at 

Tripoli,  Syria. 


Index  of  Authors.  373 


21.  Rev.  A.  p.  Happer,  D.D President  of  the  Presbyterian  College, 

Canton,  Cliina. 

22.  Rev.  K.  M.  Fenwick Zion      Congregational     Church,     and 

formerly  Professor  Congregational 
College,  Montreal,  Canada. 

23.  Rev.  S.  B.  RossiTER,  D.D North     Presbyterian    Church,     New 

York. 

24.  Rev.  Robert  Shindler Baptist  Minister,  Addlestone,  Surrey, 

England. 

25.  Rev.  Joel  Swtartz,  D.D Lutheran  Church,  Gettysburg,  Pa. 

26.  Rev.  C.  C.  Tiffany,  D.D Zion     Protestant-Episcopal     Church, 

New  York. 

27.  Rt.  Rev.  S.  D.  Ferguson,  D.D.  .  .     American    Protestant-Episcopal   Mis- 

sionary Bishop,  of  Cape  Palmas, 
Liberia,  West  Africa. 

28.  Rev.  J.  E.  Rankin,  D.D Congregational  Church,  Orange  Val- 

ley, N.  J. 

29.  Rev.  H.  H.  Jessup,  D.D Presbyterian       Missionary,       Beirut, 

Syria. 

30.  Rev.  F.  N.  Zabriskie,  D.D.    .  .  .     Reformed  Church  in  America,  at  one 

time  Associate  Editor  of  the  "  Chris- 
tian Intelligencer,"  resides  at 
Princeton,  New  Jersey. 


iltap. 


1.  Rev.  T.  S.  Hastings,  D.D President,  and    Professor  of  Sacred 

Rhetoric,  Union  Theological  Semi- 
nary, New  York. 

2.  Rev.  E.  A.  Reed Second  Congregational  Church,  Hol- 

yoke,  Mass. 

3.  Rev.  W.  N,  Chambers Congregational    Missionary    at    Erz- 

room,  Persia. 

4.  Rev.  J.  J.  Bullock,  D.D Southern  Presbyterian  Minister,  Wash- 

ington, D.  C. 

5.  Rev.  A.  J.  Gordon,  D.D Clarendon    Avenue    Baptist    Church, 

Boston,  Mass. 

6.  Rev.  J.  H.  Barrows,  D.D First  Church,  Chicago,  III 

7.  Rev.  Thomas  Da  vies,  D.D The  College  Haverfordwest,  Wales. 

8.  Rev.  G.  D.  Armstrong,  D.D.  .  .  .     First  Presbyterian  Church,    Norfolk, 

Va. 


374  Index  of  Authors. 


9.  Rev.  C.  A.  Stoddard,  D.D.   .  .  .     Editor  New  York  "  Observer." 

10.  Rev.  J.  V.  N.  Talmage,  D.D.    .  .     Missionary  of  the  Reformed  Church, 

America,  at  Amorj',  Cliina. 

11.  Rev.  J.  M.  King,  D.D Park      Avenue     Methodist-Episcopal 

Church,    New  York. 

12.  Rev.  Adolph  Spaeth,  D.D Lutheran  Pastor     Philadelphia,    Pa., 

and  Associate  Editor  "  Lutheran 
Church  Review." 

13.  Rev.  P.  D.  Van  Cleef,  D.D.    .  .  .    Wayne  Street  Reformed  Church,  Jer- 

sey City,  N.  J.,  and  Stated  Clerk  of 
General  Synod. 

14.  Rev.  Smith  Baker,  D.D First  Congregational  Church,  Lowell, 

Mass. 

15.  Rev.  J.  F.  RiGGs Reformed  Church,  Bergen  Point,  N.  J. 

16    Rev.  C.  C.  Clever German  Reformed  Church,  Baltimore, 

Md. 

17.  Rev.  D.  C  Marquis     Professor  New  Testament  Literature 

and  Exegesis,  McCormick  Theolog- 
ical Seminary,  Chicago. 

i8.  Rev.  Jacob  Fry,  D.D Lutheran  Pastor,  Reading,  Pa. 

19.  Rev.  F.  J.  Newton Presbyterian  Missionary,    Ferozepur, 

India. 

20.  Rev.  J.  G.  Lansing,  D.D Professorof  Old  Testament  Languages 

and  Exegesis,  in  the  Reformed 
Church. 

21.  Rev.  E.  B.  CoE,  D.D Reformed    Collegiate    Church,    New 

York. 

22.  Rev.  W.  M.  Paxton,  D.D Professor  of  Ecclesiastical,  Homileti- 

cal,  and  Pastoral  Theology,  Prince- 
ton Seminary,  New  Jersey. 

23.  Rev.  S.  M.  Hamilton,  D.D.    ...     Scotch     Presbyterian    Church,    New 

York. 

24.  Rev.  Merrett  Hulburd,  D.D.     .    Trinity  Methodist-Episcopal  Church, 

New  York. 

25.  Rev.  G.  R.  Brackett,  D.D.    .   .  .     Second  Presbyterian  Church,  Charles- 

ton, S.  C 

26.  Rev,  W.  J.  R.  Taylor,  D.D.    .   .   .     Clinton    Avenue    Reformed    Church, 

Newark,  N.  J. 

27.  Rev.  E.  O.  Guerrant,  D.D.     ...     Presbyterian  Church,  Troy,  Ky. 

28.  Rev.  G.  A.  Tewksbury,  D.D.  .  .  .     Pilgrim  Congregational  Church,  Cam- 

bridgeport,  Mass. 

29.  Rev.  A.  J.  Browx,  D.D Lutheran  Pastor,  Blountville,  Tenn. 


Index  of  Authors.  375 


30.  Rev.  W.  W.  Newton,  D.D Protestant-Episcopal    Church,    Pitts- 

field,  Mass. 

31.  Rev.  W.  E.  Locke Congregational  Missionary,  Philipopo- 

lis,  Bulgaria. 


June* 


1.  Rt.  Rev.  E.  G.  Ingham Bishop  of  Sierra  Leone,  Africa  (Estab- 

lished Church  of  England). 

2.  Rev.  A.  H.  Plumb,  D.D Walnut  Ave.  Congregational  Church, 

Boston,  Mass. 

3.  Rev.  E.  P.  Terhune,  D.D Williamsburgh     Reformed     Church, 

Brooklyn,  N.  Y. 

4.  Rev.  J.  B.  Stkatton,  D.D Presbyterian  Church,  Natchez,  Miss. 

5.  Rev.  S.  M.  Hopkins,  D.D Professor  of  Ecclesiastical  History  and 

Church   Polity,  Theological   Semi- 
nary, Auburn,  N.  Y. 

6.  Rev.  J.  H.  EcoB,  D.D Second  Presbyterian  Church,  Albany, 

N.  Y. 

7.  Rev.  Harvey  Glass,  D.D Presbyterian  Minister,  Danville,  Ky. 

8.  Rev.  H.  M.  Baird,  D.D Professor  of  the  Greek  Language  and 

Literature,  University  of  New  York. 

9.  Rev.  J.  T.  Smith,  D.D Central   Presbyterian  Church,   Balti- 

more, Md. 

10.  Rev.  J.  H.  A.  Bomberger,  D.D.    .     Professor  Ursinus  College  and  Semi- 

nary of  German  Reformed  Church, 
Collegeville,  Pa. 

11.  Rev.  A.  W.  PiTZEK,  D.D Central  Presbyterian  Church,   Wash- 

ington, D.  C. 

12.  Rev.  W.  J.  Harsha First    Presbyterian   Church,   Omaha, 

Neb. 

13.  Rev.  G.  N.  Boardman,  D.D.    .  .  .     Professor  Systematic  Theology,   Chi- 

cago, 111. 

14.  Rev.  J.  W.  Neil,  D.D Presbyterian    Church,    San    Antonio, 

Texas. 

15.  Rev.  J.  M.  P.  Otts,  D.D Presbyterian  Church,  Talladega,  Ala. 

16.  Rev.  B.  C.  Henry Presbyterian      Missionary,       Canton, 

China. 

17.  Rev.  Michael  Burnham,  D.D.  .  .     First  Congregational  Church,  Spring- 

field, Mass. 


376  Index  of  Authors. 


i8.  Rev.  Frederick  Merrick Methodist-Episcopal    Church,    Dela- 
ware, O. 

19.  Rev.  J.  M.  Ludlow,  D.D Presbyterian  Church,    East    Orange, 

N.J. 

20.  Rev.  J.  W.  LuPTO.v,  D.D Presbyterian      Church,      Clarksville, 

Tenn. 

21.  Rev.  G.  C.  NovEs,  D.D Presbyterian  Church,  Evanston,  111. 

22.  Rev.  F.  D.  Power,  D.D Church    of  the   Disciples,   Washing- 

ton, D.  C. 

23.  Rev.  S.  M.  Woodbridge,  D.D.    .  .     Professor  of  Ecclesiastical  History  and 

Government  in  the  Reformed 
Church  Seminary,  New  Brunswick, 
N.J. 

24.  Rev.  S.  J.  NiccoLLS,  D.D Second     Presbyterian     Church,     St. 

Louis,  Mo. 

25.  Rev.  W.  N.  McVickar,  D.D.    ...     Holy     Trinity     Protestant-Episcopal 

Church,   Philadelphia,  Pa. 

26.  Rev.  L.  S.  Handlev,  D.D First  Presbyterian  Church,  Birming- 

ham, Ala. 

27.  Rev.  B.  K.  Pierce,  D.D Methodist- Episcopal    Church,    New- 

ton, Mass.,  formerly  Editor  "  Zion's 
Herald,"  Boston,  Mass. 

28.  Rev.  C.  CuTHBERT  Hall First  Presbyterian  Church,  Brooklyn, 

N.  Y. 

29.  Rev.  JosiAH  Strong,  D.D Secretary  Evangelical  Alliance,  New 

York. 

30.  Rev.  R.  P.  Kerr,  D.D First  Presbvterian  Church,  Richmond, 

Va. 


ftllp. 


1.  Rev.  John  Hall,  D.D Fifth  Avenue   Presbyterian    Church, 

and  Chancellor  of  the  University  of 
New  York. 

2.  Rev.  T.  H.  Capp Church  of  Disciples,   St.  John,  New 

Brunswick. 

3.  Rev.  R.  M.  So.MMERViLLE    ....     Second  Reformed  Presbyterian  Church, 

New  York. 

4.  Rev.  Robert  Moffett Church  of  Disciples,  Cleveland,  O. 

5.  Rev.  H.  M.  Booth,  D.D Presbyterian     Church,      Englewood, 

N.J. 
6    Rev.  D.win  TsuMBULL,  D.D.  .  .  .     Editor,  Valparaiso,  Chili. 


Index  of  Authors.  377 


7.  Rev.  F.  W.  E.  Peschau,  D.D.    .  .     Lutheran  Church,  Wilmington,  N.  C. 

8.  Rev.  M.  B.  Riudle,  D.D Professor  New  Testament   Literature 

and  Exegesis,  Western  Theological 
Seminary,  Allegheny,  Pa. 

9.  Rev.  T.  N.  Hasselquist,  D.D.  .  .     Lutheran  Church,  Rock  Island,  111. 

10.  Rev.  J.  R.  Wilson,  D.D Professor  South-Westem    University, 

Stated  Clerk  Southern  Presbyte- 
rian General  Assembly,  Clarksville, 
Tenn. 

11.  Rt.  Rev.  W.  R.  Nicholson,  D.D.      Bishop  of    the    Reformed    Episcopal 

Church,  Philadelphia,  Pa. 

12.  Rev.  S.  D.  Alexander,  D.D.  .  .  .     Phillips    Presbyterian   Church,    New 

York,  and  Stated  Clerk  Presbytery 
of  New  York. 

13.  Rev.  R.  S.  MacArthur,  D.D.    .  .     Calvary  Baptist  Church,  New  York. 

14.  Rev.  Henry  Blodget,  D.D.    .  .  .     Congregational      Missionary,     Pekin, 

China. 

15.  Rev.  W.  V.  V.  Mabon,  D.D.    .  .  .     Professor    of     Systematic    Theology 

Reformed  Church  Seminary,  New 
Brunswick,  N.  J. 

16.  Rev.  D.  E.  Klopp Trinity    German    Reformed    Church, 

Philadelphia,  Pa. 

17.  Rev.  J.  H.  M    Knox,  D.D President  Lafayette  College,  Easton, 

Pa. 

18.  Rev.  B.  B.  Tyler,  D.D Church  of  the  Disciples,  New  York. 

19.  Rev.  M.  D.  HoGE,  D.D Second    Presbyterian   Church,   Rich- 

mond, Va. 

20.  Rev.  J.  S.  KiEFFER,  D.D German   Reformed  Church,   Hagars- 

town,  Md. 

21.  Rev.  B.  Bausman,  D.D.    .....     German  Reformed  Church,  Reading, 

Pa. 

22.  Rev.  Andrew  A.  Bonar,  D.D.    .  .     Free  Church,  Glasgow,  Scotland. 

23.  Rev.  W.  F.  V.  Bartlett,  D.D.     .     First  Presbyterian  Church.  Lexington, 

Ky. 

2  }.    Rev.  J.  L.  Nevius,  D-D Presbyterian       Missionary,      Chefoo, 

China. 

25.  Rev.  J.  I.  Good  D.D German  Reformed  Church,  Philadel- 

phia, Pa. 

26.  Rev.  J.  F.  Elder,  D.I) Baptist  Church  of  the  Epiphany,  New 

York. 


378  '        Index  of  Authors. 


27.  Rev.  Donald  Crawford     Church  of  the   Disciples,  New  Glas- 

gow, P.  E.  Island,  Canada. 

28.  Rev.  David  Van  Horne,  D.D.  .  .     German  Reformed  Church,  Tiffin,  O. 

29.  Rev.  Andrew  Longacre,  D.D.  .  .     Methodist-Episcopal    Church,     Balti- 

more, Md. 

30.  Rev.  J.  C  K.  MiLLiGAN First  Reformed  Presbyterian  Church, 

New  York. 

31.  Rev.  George  Washburn,  D.D.     .    President  Robert  College,  Constanti- 

nople, Turkey. 


1.  Rev.  H.  G.  Underwood Presbyterian  Missionary,  Seoul,  Corea. 

2.  Rev.  S.  H.  Greene,  D.D Calvary  Baptist  Church,  Washington, 

D.  C. 

3.  Rev.  F.  W.  Conrad,  D.D Editor  "Lutheran  Observer,"  Phila- 

delphia, Pa. 

4.  Rev.  W.  Ormiston,  D.D Minister  in  the  Reformed  Church,  New 

York. 

5.  Rev.  W.  Adams,  D.D First   Presbyterian   Church,  Augusta, 

Ga. 

6.  Rev.  F.  H.  Marling Emmanuel     Congregational     Church, 

Montreal,  Canada. 

7.  Rev.  Robert  H.  Nall,  D.D.   .  .  .     First      Presbyterian      Church,      Fort 

Worth,  Texas. 

8.  Rev.  James  Chambers Calvary    Presbyterian    Church,    New 

York. 

9.  Rev.  T.  D.wis  Ewing,  D.D.     .  .  ■     President  Parsons  College,   Fairfield, 

la. 

10.  Rev.  M.  R.  Vincent,  D.D Professor  of  Sacred  Literature,  Union 

Theological  Seminary,  New  York. 

11.  Rev.  G.  F.  Krotel,  D.D Holy  Trinity  Lutheran  Church,  New 

York. 

12.  Rev.  A.  A.  Reinke Moravian  Church,  New  York. 

13.  Rev.  Wm.  Caven,  D.D Principal  of  Knox  Presbyterian   Col- 

lege, Toronto,  Canada. 

14.  Rev.  Anson  P.  Atterburv   .   .  Park  Presbyterian  Church,  New  York. 

15.  Rev.  J.  M.  Haldeman First  Baptist  Church,  New  York. 


Index  of  Authors.  379 


16     Rev.  Charles  H.  Hall,  D.D.    .  .     Holy     Trinity    Protestant  -  Episcopal 

Church,  Brooklyn,  N.  Y. 

17.  Rev.  W.  F.  JuNKiN,  D.D Presbyterian  Church,  Montclair,  N.J. 

18.  Rev.  Isaac  Errett Church  of  Disciples,  Cincinnati,  Ohio, 

and    Editor    of      the     "Christian 
Standard." 

19.  Rev.  F.  L.  Ferguson Pry  tan  ia  Presbyterian   Church,    New 

Orleans,  La. 

20.  Rev.  W.  N.  Searles Washington  Heights  Methodist-Epis- 

copal Church,  New  York. 

21.  Rev.  J.  W.  RosEBRO Tabb     Street    Presbyterian    Church, 

Petersburgh,  Va. 

22.  Rev.  WoLCOTT  Calkins,  D.D.    .  .    Congregational      Church,      Newton, 

Mass. 

23.  Rev.  I.  S.  McElroy Presbyterian  Church,  Mount  Sterling, 

■    Ky. 

24.  Rev.  Wi\i.  Bayard  Craig Church  of  the  Disciples,  Denver,  Col. 

25.  Rev.  D.  C.  Hughes Trinity  Baptist  Church,  New  York. 

26.  Rev.  H.  W.  Warren,  D.D Bishop  in    the    Methodist-Episcopal 

Church. 

27.  Rev   Chas.  L.  Thompson,  D.D.    .     Madison  Avenue  Presbyterian  Church, 

and  Moderator  of  Presbyterian  Gen- 
eral Assembly,  1888,  New  York. 

28.  Rev.  E.  H.  Barnett,  D.D First  Presbyterian    Church,    Atlanta, 

Ga. 

29.  Rev.  Halsey  Moore Lexington   Avenue    Baptist    Church, 

New  York. 

30.  Rev.  J.  R.  BuRGETT,  D.D Government       Street       Presbyterian 

Church,  Mobile,  Ala. 

31.  Rev.  R.  K.  S.MOOT,  D.D Presbyterian  Church,  Austin,  Texas. 


September. 


1.  Rev.  Henry  M.  Field,  D.D.    .  .  .     Presbyterian  Minister,  Editor  "  New 

York  Evangelist." 

2.  Rev.  W.  W.  Page New  York  Presbyterian  Church,  New 

York. 

3.  Rev.  Robert  W.  Jones North    Methodist-Episcopal    Church, 

New  York. 

4.  Rev   Henry  .\.  Powell Lee  Avenue  Congregational   Church, 

Brooklyn,  N.  Y. 


38o  Index  of  Authors. 


5.  Rev.  David  W.  Frazier Presbyterian   Missionary,    Greenville, 

Sinoe,  Africa. 

6.  Rev.  T.  Chalmers  Easton,  D.D.       First     Reformed    Church,     Newark, 

N.J. 

7.  Rev.  J.  R.  Kerr,  D.D Fourth    Presbyterian    Church,     New 

York. 

8.  Rev.  Carlos  Martyn Bloomingdale  Reformed  Church,  New 

York. 

9.  Rev.  J.  Elmendorf,  D.D Harlem  Collegiate  Reformed  Church, 

New  York. 

10.  Rev.  L.  T.  Chamberlain,  D.D.  .  .    Classon  Avenue  Presbyterian  Church, 

Brooklyn,  N.  Y. 

11.  Rev.  W.  N.  Scott,  D.D Presbyterian      Church,       Galveston, 

Texas. 

12.  Rev.  James  S.  Chadwick Bedford    Street    Methodist-Episcopal 

Church,  New  York. 

13.  Rev.  T.  D.  WiTHERSPOON,  D.D.    .     First  Presbyterian  Church,  Louisville, 

Ky. 

14.  Rev.  Henry  E.  Jacobs,  D.D.  .  .  .     President  Lutheran  Theological  Semi- 

nary, Philadelphia,  Pa. 

15.  Rev.  L.  A.  Crandall Twenty-Third  Street  Baptist  Church, 

New  York. 

16.  Rev.  H.  T.  McEwEN Fourteenth  Presbyterian  Church,  New 

York. 

17.  Rev.  Lewis  FRANas Reformed  Church,  Greenpoint,  Brook- 

lyn, N.  Y. 

18.  Rev.  John  J.  Brouner North  Baptist  Church,  New  York. 

19.  Rev.  Roderick  Terry,  D.D.    ...     South  Reformed  Church,  New  York. 

20.  Rev.  John  C.  Bliss,  D.D Washington      Heights     Presbyterian 

Church,  New  York. 

21.  Rev.  J.  S.  Ramsay Harlem    Presbyterian    Church,    New 

York. 

22.  Rev.  Chas.  W.  Fritts,  D.D.   .  .  .     Reformed    Church,    Fishkill  on    the 

Hudson,  N.  Y. 

23.  Rev.  C.  P.  Masden,  D.D Madison  Avenue  Methodist-Episcopal 

Church,  New  York. 

24.  Rev.  Horace  L.  Singleton  ....     Member  of  Maryland  Presbytery. 

25.  Rev.  D.  R.  Miller United    Brethren    Church,     Dayton, 

Ohio. 

26.  Rev.  J.  A.  M.  Chapman,  D.D.    .  .     Methodist-Episcopal    Church,  Phila- 

delphia, Pa. 


Index  of  Authors.  381 


27.  Rev.  W.M.  H.  Roberts,  D.D.  .  .  .     Professor    Practical    Theology,    Lane 

Theological  Seminary,  and  Stated 
Clerk  of  General  Assembly,  Cincin- 
nati, Ohio. 

28.  Rev.  John  D.  Wells,  D.D South     Third      Street      Presbyterian 

Church,  Brooklyn,  N.  Y. 

29.  Rev.  Edward  T.  Horn,  D.D.      .  .     Lutheran  Church,  Charleston,  8.  C. 

30.  Rev.  A.  H.  Crosbik    Harlem  United  Presbyterian  Church, 

New  York. 


October. 

1.  Rt.  Rev.  F.  D.  Huntington,  D.D.     Protestant-Episcopal  Bishop  of  Central 

New  York,  Syracuse,  N.  Y. 

2.  Rev.  C.  R.  Hemphill,  D.D.    .  .  .     Second  Presbyterian  Church,  Louis- 

ville, Ky. 

3.  Rev.  O.  H.  Tiffany,  D.D St.      James      Methodist  -  Episcopal 

Church,  New  York. 

4.  Rev.  C.  SCHHNCK Trinity  Reformed  Church,  Plainfield, 

N.J. 

5.  Rev.  L.  W.  MuNHALL,  D.D.     .  .  .     Evangelist        Methodist   -    Episcopal 

Church,  Philadelphia,  Pa. 

6.  Rev.  W.  B.  Jennings First    Presbyterian    Church,    Macon, 

Ga. 

7.  Rev.  E.  D.  Kephart,  D.  D Bishopof  the  United  Brethren  Church, 

Toledo,  la. 

8.  Rev.  C.  W.  D.  Bridgman,  D.D.    .     Madison  Avenue  Baptist  Church,  New 

York. 

9.  Rev.  T.  A.  Nelson,  D.D Memorial  Presbyterian  Church,  Brook- 

lyn, N.  Y. 

10.  Rev.  W.  Gladden,  D.D First  Congregational  Church,  Coluni 

bus,  Ohio. 

11.  Rev.  J.  H.  Reading Presbyterian    Missionary   at   Gaboon, 

Africa. 

12.  Rev.  Brady  E.  Backus,  D.D.  .  .  .     Protestant-Episcopal    Church    of   the 

Holy  Apostles,  New  York. 

13.  Rev.  Jf.sse  E.  Forbes Adams  Memorial  Presbyterian  Church, 

New  York. 

14.  Rev.  J.  W.  HoTT,  D.D Editor  "Religious  Telescope  "  (United 

Brethren),  Dayton,  O. 

15.  Rev.  E.  Hu.mphries     First     Primitive    Methodist    Church, 

Brooklyn,  N.  Y. 

16.  Rev.  John  Gaston,  D.D First  Reformed  Church,  Passaic,  N.  J. 


382  Index  of  Authors. 


17.  Rev.  J.  H.  HoADLEY Faith      Presbyterian     Church,     New 

York. 

18.  Rev.  Geo.  S.  Chambers Pine  Street  Presbyterian  Church,  Har- 

risburg.  Pa. 

19.  Rev.  J.  B.  Hamilton Simpson  Methodist-Episcopal  Church, 

Brooklyn,  N.  Y. 

20.  Rev.  H.  C.  RiGGS,  D.D Congregational  Church,  Binghamton, 

N.  Y. 

21.  Rev.  A.  H.  Clapp,  D.D Secretary  Congregational  Home  Mis- 

sion Society,  New  York. 

22.  Rev.  G.  D.  HuLST South    Bushwick    Avenue   Reformed 

Church,  Brooklyn,  N.  Y. 

23.  Rev.  G.  Alexander,  D.D University  Place  Presbyterian  Church 

New  York. 

24.  Rev.  A.  R.  Benton Church    of    Disciples,     Indianapolis, 

Ind. 

25.  Rev,  J.  Weaver,  D.D Bishop  of  the  United  Brethren  Church, 

Dayton,  O. 

26.  Rev.  J.  R.  Paxton,  D.D West  Presbyterian  Church,  New  York. 

27.  Rev.  W.  Manchee Reformed  Church,  Hoboken,  N.  J. 

28.  Rev.  P.  F.  Leavens Presbyterian  Church,  Passaic,  N.  J. 

29.  Rev.  J.  Witherspoon,  D.D.     .  .  .    First  Presbyterian  Church,  Nashville, 

Tenn. 

30.  Rev.  H.  N.  Cobb,  D.D Secretary  Board  of  Foreign  Missions, 

Reformed  Church  in  America. 

31.  Rev.  E.  D.  Morris,  D.D Professor  Systematic  Theology,  Lane 

Theological   Seminary,    Cincinnati, 
Ohio. 


iliJotembev. 

1.  Rev.  J.  M.  Thoburn,  D.D Bishop  Methodist-Episcopal  Church, 

India. 

2.  Rev.  John  B.  Drurv,  D.D Editor  "  Christian  Intelligencer,"  New 

York. 

3.  Rev.  W.  J.  Shuev Publisher   of   the    "Religious    Tele- 

scope," Minister  United  Brethren, 
Dayton,  O. 

4.  Rev.  W.  H.  Thomas New  England  Congregational  Church, 

Brooklyn,  N.  Y. 


Index  of  Authors.  383 


5.  Rev.  S.  F.  HoTCHKiN     St.        Luke's       Protestant-Episcopal 

Church,  Philadelphia,  Pa. 

6.  Rev.   J.  L.  Caldwell First    Presbyteriau    Church,    Bowling 

Green,  Ky. 

7.  Rev.  W.  H.  Parmlv,  D.D Baptist  Church,  Jersey  City,  N.  J. 

8.  Rev.  E.  A.  Bulklev,  D.D Presbyterian      Church,      Rutherford, 

N.J. 

9.  Rev.  D.  Berger United  Brethren  Church,  Dayton,  O. 

10.  Rev.  A.  W.  Halsev Spring    Street    Presbyterian    Church, 

New  York. 

11.  Rev.  P.  T.  PocKMAN First  Reformed  Church,  New  Bruns- 

wick, N.  J. 

12.  Rev.  R.  W.  KiDD Seventh  Avenue  United  Presbyterian 

Church,  New  York. 

13.  Rev.  J.  P.  Laxdis,  D.D Professor  of  Systematic  Theology  and 

Hebrew,  Union  Biblical  Seminary, 
Dayton,  O. 

14.  Rev.  J.  L.  Scudder Congregational    Tabernacle     Church, 

Jersey  City,  N.  J. 

15.  Rev.  A.  W.  Cowles,  D.© President     Female    College,    Elmira, 

N.  Y. 

,16.  Rev.  J.  H.  Dulles,  '3>^ Librarian       Theological       Seminary, 

Princeton,  N.  J. 

17.  Rev.  G.  H.  Smyth,  D.D Harlem  Collegiate  Church,  New  York. 

18.  Rev.  J.  Lester  Wells Bethany  Presbyterian  Church,    New- 

ark, N.  J.    ' 

19.  Rev.  W.  S.  Bowman,  D.D Lutheran  Church,  Savannah,  Ga. 

20.  Rev.  M.  H.  BiXBV,  D.D Cranston  Baptist  Church,  Providence, 

R.  L 

21.  Rev.  John  Chester,  D.D Metropolitan     Presbyterian     Church, 

Washington,  D.  C. 

22.  Rev.  J.  Ford  Sutton,  D.D Minister  in  the  Presbyterian  Church, 

New  York. 

23.  Rev.  M.  H.  PoGSON     Sixteenth  Street  Baptist  Church,  New 

York. 
24    Rev.  D.  O.  Davies,  D.D First    Presbyterian   Church,   Hender- 
son, Ky. 

25.  Rev.  J.  M.  Trible Church  of  Disciples,  Buffalo,  N.  Y. 

26.  Rev.  WiLLiA.M  T.  Findlev,  D.D.  .     Central  Presbyterian  Church,  Newark, 

N.J. 


384  Index  of  Authors. 


27.  Rev.  John  Humpstone,  D.D.  .   .  .     Immanuel  Baptist  Church,  Brooklyn, 

N.  Y. 

28.  Rev.  R.  H.  Howard Methodist-Episcopal  Church,  Towns- 

end,  Mass. 

29.  Rev.  A.  C.  Wedekind,  D.D.     ...     St.   John's    Lutheran    Church,    New 

York. 

30.  Rev.  G.  S.  Payson Mount       Washington       Presbyterian 

Church,    New   York. 

1.  Rt.  Rev.  H.  C.  Potter,  D.D.  .  .  .     Bishop  of  New  York,  Protestant-Epis- 

copal Church,  New  York, 

2.  Rev.  D.  Waters,  D.D North    Reformed    Church,    Newark, 

N.J. 

3.  Rev.  W.  L.  Phillips Summerfield         Methodist-Episcopal 

Church,  Brooklyn,  N.  Y. 

4  Rev.  D,  WoRTMAN,  D  D Reformed  Church,  Saugerties,  N.  Y. 

5  Rev.  J.  R.  Fisher    Presbyterian   Church,  South   Orange, 

N.J. - 

6.  Rev.  L.  D.  Calkins    .  • Trinity  Presbyterian   Church,  Brook- 

lyn, N.  Y. 

7.  Rev.  I.  J.  Lansing Salem  Street  Congregational  Church, 

Worcester,  Mass. 

8.  Rev,  W.  W.  Atterburv,  D.D.  ,  .    Secretary  of  the  Sabbath  Committee, 

New  York. 

9.  Rev.  C.  R.  Barnes Methodist- Episcopal   Church,  Hobo- 

ken,  N.  J. 

10.  Rev.  J.  C.  French,  D.D Park   Presbyterian   Church,    Newark, 

N.J. 

11.  Rev.  J.  E.  C.  Sawyer Methodist-Episcopal    Church,    Pitts- 

field,  Mass. 

12.  Rev.  E.  C.  Moore Westminster     Presbyterian     Church, 

Yonkers,  N.   Y. 

13.  Rev.  R.  H.  Fulton,  D.D Northminster    Presbyterian    Church, 

Philadelphia,  Pa.  " 

14.  Rev.  L.  C.  Vass,  D.D Presbyterian  Churcii,  New  Bern,  N.  C. 

15.  Rev.  A.  Erdman,  D.D South    Street    Presbyterian    Church, 

Morristown,  N.  J. 

16.  Rev.  E.  H.  H ardinc;,  D.D Presbyterian  Church,  Graham,  N.  C. 

17.  Rev.  John  Reid,  D.D First  Presbyterian   Church,  Yonkers, 

N.  Y. 


Index  of  Authors.  385 


iS.    Rev.  O.  A.  Kingsbury Editor  "  Illustrated  Christian  Weekly," 

New  York. 

19.  Rev.  Robert  Lowry,  D.D Baptist  Minister,  Plainfield,  N.  J. 

20.  Rev.  J.  C.  V.AN  Deventer Reformed  Church,  Nayack,  N.  Y. 

21.  Rev.  R.  S.  Campbell,  D.D First  Presbyterian  Church.St.  Joseph, 

Mo. 

22.  Rev.  D.  Parker  Morgan Protestant-Episcopal   Church    of    the 

Heavenly  Rest,  New  York. 

23.  Rev.  H.  C.  Alexander,  D.D.  .  .  .     Professor   of  Biblical   Literature   and 

Interpretation  of  the  Old  Testa- 
ment, Union  Theological  Seminary, 
Hampden,  Sidney,  Va. 

24.  Rev.  T.  Ralston  Smith,  D.D.  .  .     Westminster      Presbyterian     Church, 

Buffalo,  N.  Y. 

25.  Rev.  C.  H.  Spurgeon Metropolitan      Tabernacle,      London, 

England. 

26.  Rev.  Abbott  E.  Kittredge,  D.D.     Madison   Avenue  Reformed   Church, 

New  York. 

27.  Rev.  Henry  M.  Dexter Editor  "  The  Congregationalist,"  Bos- 

ton, Mass. 

28.  Rev.  J.  H.  Whitehead North    Reformed     Church,     Passaic, 

N.J. 

29.  Rev.  W.  C.  Stitt Minister  in  the  Presbyterian  Church, 

and  Secretary  American  Seamen's 
Friend  Society. 

30.  Rev.  G.  W.  F.  Birch,  D.D    ....     Betliany    Presbyterian    Church,    New 

York. 

31.  Rt.  Rev.  W.  W.  NiLEs,  D.D.  .  .  .     Protestant-Episcopal  Bishop   of  New 

Hampshire,  Concord,  N.  H. 


ALPHABETICAL   INDEX    OF   NAMES. 


Adams,  Myron  .     . 
Adams,  W.     .     .     . 
AlKMAN,  Wm.       .      . 
Alexander,  G. 
Alexander,  H    C. 
Alexander,  S.  D. 
Allis,  J.  M    .     .     . 
Amerman,  James  L. 
Armstrong,  CJeo.  D. 
Attekuury,  Ansox  P 
Atterburv,  W.  W. 


Mar.    7 

Aug.  5 
Jan.  7 
Oct.  23 
Dec.  23 
July  12 
Apr.  7 
Mar.  12 
May  8 
Aug.  14 
Dec.     8 


Backus,  B.  E Oct.  12 

Bainbrid(;e,  W.  F.      .     .     .  Jan.   10 

Baird,  H.  M June    8 

Baker,  S.mith May  14 

Baldwin,  Geo.  C Feb.  21 

Barnes,  C.  R Dec.    9 

Baknett,  E.  H Aug.  28 

Barrows,  J.  H May    6 

Bartlett,  W.  F.  V.    .     .     .  July  23 

Baus.man,  B July  21 

Bell,  Chas.  D Feb.    i 

Benton,  A.  R Oct.  24 

IJerger,  D Nov.    9 

Birch,  G.  W.  F Dec.  30 

BtsHOP,  Geo.  S Apr.  16 

BiXHY,  M.  H Nov.  20 

Blaikie,  W.  G Mar.  17 

Bliss,  Daniel Feb.  25 

Bliss,  John  C Sept.  20 

Blodget,  Henry  B.    .     .     .  July  14 

Board.man,  Geo.  Dana  .     .  Apr.  13 

Boardman,  Geo.  N.     .     .     .  June  13 

Boardman,  Sa.m.  W.  .     .     .  Jan.   30 

Bombbrger,  J.  H.  A.  .     .    .  June  10 


BoNAK,  Andrew  A. 
Booth,  Henky  M.  . 
Booth,  Robt.  R.  , 
Bottom E,  F.  .  .  . 
Bowman,  W.  S.  .  . 
Brackett,  Gilbert  R 
Bradford,  Amory  H. 
Breed,  W.  P.  .  . 
Brett,  Cornelius  . 
Bridgman,  C.  W.  D 
Bright,  J.  S.  .  . 
Brooks,  Arthur  . 
Brouner,  John  J.  . 
Brown,  Abel  J. 
Brown,  Hubert  W. 
Bulkley,  E.  a.  .  . 
Bullock,  J.  J.  .  . 
BURGETT,  J.  R.  .  . 
BuRNHAM,  Michael 
BuRRAGE,  Henky  S. 
BuRROWEs,  Geo. 


Caldwell,  J.  L 
Calkins,  L.  D.  . 
Calkins,  Wolcott 
Ca.mpbell,  R.  S. 
Capp,  T.  H.    . 
Caven,  Wm.   . 
Chadwick,  J.  S. 
Chamberlain,  L.  T 
Chambers,  G.  .S. 
Cha.mbers,  James 
Chambers,  T.  W. 
Chambers,  W.  N. 
Chapman,  J.  A.  M 
Chester,  John  . 


July 

22 

July 

.5 

Feb. 

16 

Feb. 

12 

Nov. 

IQ 

May 

25 

Jan. 

4 

Mar. 

.^0 

Mar.  28 

Oct. 

8 

Jan. 

23 

Feb. 

^ 

Sept. 

18 

May 

29 

Jan. 

24 

Nov. 

8 

May 

4 

Aug. 

30 

June  17 

Jan. 

8 

Mar. 

29 

Nov. 

6 

Dec. 

6 

Aug. 

22 

Dec. 

21 

July 

2 

Aug. 

13 

Sept. 

12 

Sept. 

10 

Oct. 

18 

Aug. 

8 

Jan. 

2 

May 

.3 

Sept. 

26 

Nov. 

21 

388       Alphabetical  Index  of  Names. 


Clapp,  a.  H Oct.  21 

Clark,  Bishop Mar.    i 

Clark,  W.  H Apr.   ii 

Clark,  W.  W Feb.  17 

Clever,  Conrad     ....  May  16 

Cobb,  H.  N.   =     ,     .     .     .     .  Oct.   30 

CoE,  Edward  B May  21 

Cole,  David Apr.     S 

CoNKLiNG,  N.  W.    ,     .     .     .  Mar.  11 

Conrad,  F.  W Aug.    3 

Cookman,  John  E       ...  Mar.  22 

CowLES,  A.  W Nov.  15 

Crafts,  Wilbur  F.     .     .     .  Jan.  28 

Craig,  W.  B Aug.  24 

Crandall,  L.  a Sept.  15 

Crawford,  Donald    .     .     .  July   27 

Crosbie,  a.  H Sept.  30 

Crosby,  Howard    ....  Jan.     5 

CuYLER,  Theo.  L Mar.     4 

Dana,  M.  McG Jan.   15 

Davies,  D.  O Nov.  24 

Davies,  Thomas     ....  May     7 

Deems,  C  F Mar.  10 

Demarest,  D.  D Feb.   11 

Denisox,  J.  H Apr.    2 

Dexter,  H.  M Dec.  27 

Douglas,  G Feb.     6 

Dulles,  J.  H Nov.  16 

Drurv,  J.  B Nov.    2 

Dwinell,  I.  E Mar.  18 

Easton,  T.  C Sept.   6 

Eaton,  T.  T Feb.    5 

EcoB,  J.  H June    6 

Elder,  J.F July  26 

Elmendorf,  J Sept.   9 

Erdman,  Albert    ....  Dec.  15 

Errett,  I Aug.  18 

EwiNG,  T.  D Aug.    9 

Fenwick,  K.  M Apr.  22 

Ferguson,  S.  D Apr.  27 

Ferguson,  F.  L Aug.  19 


Field,  H-  M.       ..'..,  Sept.    i 

Findlev,  W.  T Nov.  26 

Fisher,  J.  R.  ....  Dec.    5 

Forbes,  Jesse  E Oct.    13 

Francis,  Lewis Sept.  17 

Frazer,  D.  R Mar.    6 

Frazier,  David  W.    .     .     .  Sept.   5 

French,  J.  C.      .  ...  Dec.  10 

Fritts,  Chas.  W Sept.  22 

Fry,  Jacob May   18 

Fulton,  R.  H Dec.  13 

Gaston,  J Oct.    16 

Gladden,  W Oct.    10 

Glass,  Harvey June    7 

Good,  J.  i July  25 

Gordon,  A.  J May     5 

Grant,  A Apr.  12 

Greene,  S.  H Aug.    2 

Gregg,  D Mar.  14 

Grenell,  Z Jan.   21 

Guerrant,  E.  O May  27 

Haldeman,  J.  M Aug.  15 

Hall,  C.  C June  28 

Hall,  C  H Aug.  16 

Hall,  John July     i 

Halsey,  a.  W Nov.  10 

Hamilton,  J.  B Oct.    19 

Hamilton,  S.  M May  23 

Handley,  L.  S June  26 

Happer,  a.  P Apr.  21 

Hardin,  O.  J Apr.  20 

Harding,  E.  H Dec.   16 

Harsha,  W.  J June  12 

Hart,  B Feb.     9 

Harvey,  W Apr.     5 

Hasselquist,  T.  N.    .     .     .  July     9 

Hastings,  T.  S May     1 

Hays,  Geo.  P Feb.  14 

Hemphill,  C.  R Oct.      2 

Henry,  B.  C June  16 

Hoadley.J.  H Oct.   17 

Hodge,  J.  A Apr.  17 

Hoffman,  C.  F Jan.  25 


Alphabetical  Index  of  Names.     389 


HoGK,  M.  D July   19 

Hopkins,  S June    5 

Horn,  E.  T Sept.  29 

HOTCHKIN,  S.  F Nov.    5 

HOTT,  J.  W Oct.    14 

Howard,  R.  H Nov.  28 

HowLAND,  J Feb.  23 

HOYT,  T.  A Feb.  10 

Hoyt,  W Mar.    9 

Hughes,  D.  C Aug.  25 

HuLBURD,  M May  24 

Hui.sT,  Geo.  D Oct.  22 

Humphries,  E Oct.    15 

HUMPSTONE,  J Nov.  27 

Huntington,  Bishop  .     .     .  Oct.      1 

Huntington,  W.  K.  .     .     .  Mar.  13 

Hutton,  M.  H Jan.  19 


Ingersoll,  E.  P Mar.    3 

Ingham,  Bishop June    i 


Jacobs,  H.  E Sept.  14 

Jeffrey,  R.  T Jan.   12 

Jennings,  W.  B Oct.     6 

Jessup,  H.  H Apr.  29 

Jones,  R.  W Sept.   3 

Junkin,  VV.  F. Aug.  17 


Kelley,  W.  V Apr. 

Kellogg,  S.  H Feb. 

Kf.phart,  Bishop   ....  Oct. 

Kerr,  J.  R Sept. 

Kerr,  R.  P June 

KiDD,  R.  W Nov. 

Kieffer,  J.  S July 

King,  H.  M Jan. 

King,  J.  M May 

Kingsbury,  O.  A Dec. 

Kittredge,  a.  E Dec. 

Klopp,  D.  E July 

Knox,  J.  H.  M July 

KoRNiG,  R Mar. 

Krotel,  G.  F Aug. 


Ladd,  H.  M Mar.    2 

Landis,  J.  P Nov.  13 

Lansing,  I.  J Dec.    7 

Lansing,  J.  G May  20 

Leave.vs,  p.  F Oct.   28 

Leavitt,  G.  R Mar.  21 

Lee,  E.  T Mar.  15 

Locke,  W.  E May  31 

Longacre,  a July  29 

LowRY,  R Dec.  19 

Ludlow,  J.  M June  19 

Lupton,  J.  W June  20 

Mabon,  W.  V.  V July    15 

MacArthur,  R.  S.       ...  July    13 

MacCracken,  H.  M.       .     .  Mar.  26 

Mackay,  a.  B Jan.  22 

Macloskie,  G Jan.  n 

Manchee,  W Oct.   27 

Mandeville,  G.  H.     .     .     .  Feb.    4 

Marling,  F.  H Aug.    6 

Marquis,  D.  C May  17 

Martyn,  C Sept.   8 

Masden,  C.  P Sept.  23 

McElROY,    L  S Au!?.    2" 

McEwEN,  H.  T Sept.  16 

McKenzie,  a Feb.  15 

McVickar,  W.  N.       ...  June  25 

Meredith,  R.  R Apr.     9 

Merrick,  F June  18 

Meyek,  F.  B Apr.  18 

Miller,  A Apr.  lo 

Miller,  D.R Sept.  25 

Milligan,  J.  C.  K.     .     .     .  July  30 

M'Leod,  Thos.  B Feb.  22 

Moffett,  R July     4 

Moment,  A.  H Jan.  26 

Moore,  E.  C Dec.   12 

Moore,  Halsey      ....  Aug.  29 

Morgan,  D.  P Dec.  22 

Morris,  E.  D Oct.   31 

MoTT,  Geo.  S Jan.  20 

Mum  HALL,  L.  W Oct.     5 

Nall,  R.  H Au^.    7 

Neil,  J.  VV June  14 


390       Alphabetical  Index  of  Names. 


Nelson,  T.  A Oct.     9 

Nevius,  J.  L July  24 

Newton,  F.J May  19 

Newton,  J Mar.    5 

Newton,  W.  W May  30 

NiccoLLS,  S June  24 

Nicholson,  Bishop     .     .     .  July  11 

NiLES,  Bishop Dec.  31 

NoYES,  G.  C June  21 

Offord,  R.  M Feb.  29 

Ormiston,  W Aug.    4 

Otts,  J.  M.  P June  15 

Page,  W.W Sept.   2 

Parkhurst,  C.  H.      ...  Mar.  23 

Parmly,  W.  H Nov.    7 

Parsons,  H.  M Mar.  27 

Paxton,  J.  R Oct.  26 

Paxton,  W.  M May  22 

Payson,  G.  S Nov.  30 

Penick,  Bishop Jan.   31 

Peschal',  V.  W.  E.      .     .     .  July     7 

Phillips,  W.  L Dec.     3 

Pierce,  B.  K June  27 

PiERSON,  A.  T Mar.  19 

PiTZER,  A.  W June  11 

Plumb,  A.  H June    2 

POCKMAN,    P.  T Nov.    II 

POGSON,  M.  H Nov.  23 

Potter,  Bishop      ....  Dec    i 

Potter,  E.  N Feb.  20 

Powell,  H.  A Sept.   4 

Power,  F.  D June  22 

Pri.me,  Wendell    ....  Jan.     9 

Ramsay,  J.  S Sept.  21 

Rankin,  J.  E Apr.  28 

Reading,  J.  H Oct.   11 

Reed,  E.  A May     2 

Reid,  J Dec.  17 

Reinke,  a.  a Aug.  12 

Remensnyder,  J.  B.  .     .     .    Mar.  16 


Riddle,  M.  B July     g 

RiGGs,  E Apr.     6 

RiGGS,   H.    C Oct.     2Q 

RiGGs,  J.  F May  15 

Roberts,  W.  H Sept.  27 

Rosebro,  J.W Aug.  21 

RossiTER,  S.  B Apr.  23 

Rowland,  A.  J Feb.    ig 

Sabine,  W.  T Jan.   18 

Sample,  R.  F Mar.    8 

Sanders,  H.  M Feb.  28 

Saphir,  Adolph      ....  Feb.  24 

Sawyer,  J.  E.  C Dec.  11 

Schenck,  C Oct.      4 

Scott,  W.  N Sept.  11 

Scudder,  J.  L Nov.  14 

Searles,  W.  N Aug.  20 

Shedd,  J.  H Feb.     2 

Shindler,  R Apr.  24 

Shuey,  W.  J Nov.    3 

Singleton,  H.  L Sept.  24 

Smith,  J.  T June    9 

Smith,  T.  R Dec.  24 

Smoot,  R.  K Aug.  31 

Smyth,  G.  H Nov.  17 

Sommerville,  R.  M.  .     .     .  July     3 

Sp.\eth,  a May  12 

Spurgeon,  C.  H Dec.  25 

Staple,  M Jan.  29 

Stearns,  L.  F Apr.   19 

Stimson,  H.  a Feb.    8 

Stitt,  W.  C Dec.  29 

Stoddard,  C.  A May    9 

Stoddard,  E.  L Apr.     3 

Stratton,  J.  B June    4 

Strong,  J June  29 

Stryker,  P Feb    18 

Sunderland,  B April    i 

Sutton,  J.  F Nov.  22 

Swartz,  J Apr.  25 

Talmage,  G Mar.  31 

Talmage,  J.  V.  N.      ...  May  10 

Talmage,  T.  D Jan.     3 


Alphabetical  Index  of  Names. 


391 


Taylor,  Wm.  J.  R.     .    .     .  May  26 

Taylor,  W.  M Jan.     i 

Terhune,  E.  P June    3 

Terry,  R Sept.  19 

Tewksbury,  Geo.  A.  .     .     .  May  28 

Thoburn,  Bishop    ....  Nov.    i 

Thomas,  W.  H Nov.   4 

Thompson,  C.  L Aug.  27 

Thwing,  C  F Jan.    17 

Tiffany,  C  C Apr.  26 

Tiffany,  O.  H Oct.     3 

Todd,  J.  E Jan.   27 

Trible,  J.  M Nov.  25 

Trumbull,  D July     6 

TwiTCHELL,  J.  E Feb.  13 

Tyler,  B.  B July    i8 

Tyler,  J Feb.  27 

Underwood,  H.  G.      ...  Aug.    i 


Van  Cleef,  Paul  D. 
Van  Deventer,  J.  C. 
Van  Dyke,  Henry 
Van  Horse,  D. 

Vass,  L.  C 

Vincent, M.  R.      .    , 


May  13 
Dec.  20 
Jan.  16 
July  28 
Dec.  14 
Aux-  10 


Virgin,  S.  H Feb.  26 

VosE,  J.  G Apr.     4 


VVarfield,  B.  B. 
Warren,  Bishop 
Warren,  E.  W. 
Washburn,  G.  . 
Waters,  D.  .  . 
Watts,  R.  .  . 
Weaver,  Bishop 
Wkdkkind,  A.  C. 
Wells,  J.  D.  . 
Wells,  J.  L.  . 
Whitehead,  J.  H. 
Wilson,  J.  R.     . 

WiTHERSPOON,  J. 
WiTHERSPOON,  T.   ] 
WOODBRIDGE,   S.  M 
WORRALL,  J.   M. 

Wortman,  D.     . 


Jan. 

13 

Aug. 

26 

Jan. 

14 

July 

31 

Dec. 

2 

Mar. 

2S 

Oct. 

2S 

Nov. 

29 

Sept. 

28 

Nov. 

18 

Dec. 

28 

July 

10 

Oct. 

29 

Sept. 

13 

June  23 

Apr. 

15 

Dec. 

4 

Yerkes,  S Mar.  24 


Za  BRISK  IE,  F.  N. 


Apr.  30 


